A general collection of discourses of the virtuosi of France, upon questions of all sorts of philosophy, and other natural knowledg made in the assembly of the Beaux Esprits at Paris, by the most ingenious persons of that nation / render'd into English by G. Havers, Gent.
         Recueil général des questions traitées és conférences du Bureau d'adresse. 1-100. English
         Bureau d'adresse et de rencontre (Paris, France)
      
       
         
           1664
        
      
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         A70920
         Wing R1034
         ESTC R1662
         13172967
         ocm 13172967
         98322
         
           
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         Images scanned from microfilm: (Early English books, 1641-1700 ; 412:11 or 1192:18)
      
       
         
           
             A general collection of discourses of the virtuosi of France, upon questions of all sorts of philosophy, and other natural knowledg made in the assembly of the Beaux Esprits at Paris, by the most ingenious persons of that nation / render'd into English by G. Havers, Gent.
             Recueil général des questions traitées és conférences du Bureau d'adresse. 1-100. English
             Bureau d'adresse et de rencontre (Paris, France)
             Havers, G. (George)
             Renaudot, Théophraste, 1586-1653.
             Renaudot, Eusèbe, 1613-1679.
             Renaudot, Isaac, d. 1680.
          
           [15], 580 p.
           
             Printed for Thomas Dring and John Starkey, and are to be sold at their shops ...,
             London :
             1664.
          
           
             Running title: Philosophical conferences of the virtuosi of France.
             Wing lists title as: A collection of discourses of the virtuosi of France.
             Ms. note concerning Renaudot filmed opposite first prelim. page.
             A translation of the first 100 conferences of the "Recueil général des questions traitées és conférences du Bureau d'adresse," 5 v., Paris, 1638-55; the compilation by Théophraste Renaudot and his sons Isaac and Eusèbe; originally issued as "Première [quartiesme] centurie des questions traitées by conférences du Bureau d'adresse." Larousse and others list the original collection under Eusèbe Renaudot, the elder. Cf. BM; Brunet, Manuel du libraire.
             This work appears as Wing C5142 (entry cancelled in Wing 2nd ed.) at reel 412:11 and as Wing R1034 at reel 1192:18.
             Reproduction of originals in the Bodleian Library and the University of Illinois (Urbana-Champaign Campus). Library.
          
        
      
    
     
       
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         eng
      
       
         
           Philosophy, French -- 17th century.
           Science -- Early works to 1800.
        
      
    
     
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           Imprimatur
           ,
        
         
           
             
               November
               20.
               1663.
               
            
          
           
             WILLIAM
             MORICE
             .
          
        
      
       
         
         
           A
           General
           Collection
           OF
           DISCOURSES
           OF
           THE
           Virtuosi
           of
           France
           ,
           Upon
           Questions
           of
           all
           Sorts
           of
           PHILOSOPHY
           ,
           AND
           OTHER
           Natural
           Knowledg
           .
        
         
           Made
           in
           the
           Assembly
           of
           the
           
             Beaux
             Esprits
          
           at
           Paris
           ,
           by
           the
           most
           Ingenious
           Persons
           of
           that
           Nation
           .
        
         
           Render'd
           into
           English
           by
           
             G.
             HAVERS
          
           ,
           Gent.
           
        
         
           
             LONDON
             ,
          
           ,
           Printed
           for
           
             Thomas
             Dring
          
           and
           
             John
             Starkey
          
           ,
           and
           are
           to
           be
           sold
           at
           their
           Shops
           ,
           at
           the
           George
           in
           Fleet-street
           neer
           Clifford's-Inn
           ,
           and
           the
           Miter
           between
           the
           Middle-Temple-Gate
           and
           Temple-Bar
           .
           1664.
           
        
      
       
         
         
         
           To
           the
           Honourable
           ANCHITELL
           GRAY
           ,
           
             Esq
          
        
         
           IF
           it
           be
           compliance
           with
           Custom
           that
           induces
           me
           to
           a
           Dedication
           of
           the
           ensuing
           Discourse
           ,
           't
           is
           obedience
           to
           Reason
           that
           moves
           me
           to
           inscribe
           them
           to
           your
           Honourable
           Name
           .
           They
           are
           the
           ingenious
           Productions
           of
           the
           most
           accomplish'd
           Gentlemen
           of
           our
           Neighbour-Nation
           ,
           and
           so
           could
           not
           be
           more
           fitly
           presented
           then
           to
           One
           of
           our
           Own
           ,
           who
           to
           the
           advantages
           of
           a
           most
           Illustrious
           Descent
           ,
           hath
           conjoyn'd
           whatever
           is
           particularly
           excellent
           in
           Many
           .
           That
           celebrated
           Aphorism
           of
           Plato
           ,
           which
           pronounceth
           Felicity
           to
           that
           State
           wherein
           either
           the
           Philosophers
           are
           of
           chief
           dignity
           ,
           or
           those
           of
           chief
           dignity
           are
           Philosophers
           ,
           holds
           no
           less
           true
           in
           the
           Commonwealth
           of
           Learning
           then
           in
           Political
           Governments
           .
           Arts
           and
           Sciences
           ,
           when
           cultivated
           by
           Persons
           of
           quality
           ,
           not
           only
           derive
           lustre
           from
           the
           rank
           of
           their
           Professors
           ,
           but
           acquire
           enlargement
           of
           Territory
           by
           their
           Conduct
           :
           Heroick
           souls
           disdaining
           the
           enslaving
           formalities
           practis'd
           hitherto
           by
           the
           Sovereigns
           of
           the
           Schools
           ,
           and
           by
           the
           restauration
           of
           Freedom
           ,
           laying
           open
           the
           way
           to
           Conquest
           .
           I
           shall
           not
           undertake
           to
           determine
           whether
           the
           restitution
           of
           Philosophical
           Liberty
           began
           first
           by
           the
           French
           ,
           or
           by
           some
           great
           Personages
           of
           our
           own
           ,
           particularly
           the
           renowned
           
           Lord
           Bacon
           (
           from
           whom
           't
           is
           said
           ,
           not
           improbably
           ,
           their
           Des-Cartes
           took
           the
           grounds
           of
           his
           new
           Theory
           )
           but
           't
           is
           certain
           that
           his
           way
           of
           Experiment
           ,
           as
           now
           prosecuted
           by
           sundry
           English
           Gentlemen
           ,
           affords
           more
           probabilities
           of
           glorious
           and
           profitable
           Fruits
           ,
           then
           the
           attempts
           of
           any
           other
           Age
           or
           Nation
           whatsoever
           .
           But
           as
           it
           would
           be
           a
           fault
           in
           me
           to
           insist
           upon
           Comparisons
           ,
           so
           it
           will
           be
           an
           injury
           in
           such
           as
           shall
           think
           you
           ,
           Sir
           ,
           any
           way
           concern'd
           in
           these
           Discourses
           ,
           either
           upon
           the
           account
           of
           their
           Matter
           or
           Translation
           .
           'T
           is
           true
           ,
           they
           are
           extreamly
           well
           fitted
           both
           for
           Instruction
           and
           Pleasure
           ,
           they
           handle
           weighty
           Questions
           with
           great
           facility
           ;
           and
           what
           would
           be
           a
           load
           in
           the
           ordinary
           modes
           of
           Writing
           thereupon
           ,
           is
           here
           as
           fully
           and
           substantially
           deliver'd
           ,
           and
           yet
           with
           exceeding
           Elegancy
           and
           perspicuity
           ;
           but
           however
           commendable
           in
           themselves
           ,
           't
           were
           criminal
           to
           think
           that
           you
           need
           them
           ;
           but
           ,
           on
           the
           contrary
           ,
           I
           well
           understood
           that
           the
           Book
           needed
           you
           ;
           and
           therefore
           I
           must
           humbly
           beg
           your
           pardon
           ,
           if
           I
           have
           herein
           been
           too
           forward
           for
           its
           Interest
           by
           this
           Dedication
           ,
           as
           also
           for
           my
           own
           in
           taking
           upon
           me
           so
           publickly
           the
           quality
           of
           ,
        
         
           
             Sir
             ,
          
           
             Your
             most
             humble
             and
             obedient
             Servant
             ,
             G.
             HAVERS
             .
          
        
      
       
         
         
           The
           Publisher
           of
           the
           Ensuing
           Conferences
           ,
        
         
           THinks
           it
           his
           Duty
           to
           advertise
           the
           Ingenious
           Readers
           ,
           I.
           That
           they
           are
           the
           Productions
           of
           an
           Assembly
           of
           the
           Choicest
           Wits
           in
           France
           ,
           whose
           design
           it
           was
           to
           rescue
           the
           Liberal
           Sciences
           from
           the
           bondage
           of
           Scholastical
           Obscurities
           ,
           and
           to
           render
           Things
           intelligible
           without
           obliging
           the
           studious
           to
           the
           unpleasing
           and
           perpetual
           Task
           of
           first
           surmounting
           the
           difficulties
           of
           Exotick
           Words
           .
           To
           which
           purpose
           they
           judg'd
           fit
           to
           establish
           this
           as
           a
           principal
           Law
           of
           their
           Discourses
           ,
           That
           onely
           the
           French
           Language
           should
           be
           us'd
           therein
           ,
           in
           order
           to
           cultivate
           and
           improve
           the
           same
           ;
           and
           this
           ,
           in
           imitation
           of
           the
           Greeks
           and
           Romans
           ,
           whose
           writings
           are
           abundant
           evidences
           of
           the
           same
           Practice
           .
           II.
           That
           amongst
           the
           Arguments
           for
           the
           several
           Opinions
           upon
           each
           Question
           ,
           it
           was
           thought
           fit
           to
           wave
           the
           alledging
           of
           Authorities
           ,
           except
           upon
           some
           very
           special
           occasion
           .
           It
           being
           observ'd
           ,
           that
           the
           heaping
           Testimonies
           together
           serves
           commonly
           for
           Ostentation
           rather
           then
           Strength
           ;
           and
           ,
           (
           to
           omit
           the
           consideration
           of
           Brevity
           )
           if
           any
           man
           speaks
           Reason
           ,
           it
           ought
           to
           suffice
           without
           anothers
           Authority
           to
           recommend
           it
           .
           Besides
           ,
           that
           Nothing
           hath
           been
           found
           more
           prejudicial
           to
           the
           Improvement
           of
           Philosophy
           ,
           then
           the
           attributing
           too
           much
           to
           the
           Magisterial
           Sayings
           of
           an
           Author
           of
           Great
           Name
           .
           In
           which
           regard
           likewise
           ,
           these
           Virtuosi
           have
           acted
           with
           no
           less
           Prudence
           then
           Modesty
           ,
           in
           leaving
           the
           Determination
           of
           each
           Question
           to
           the
           judgement
           of
           the
           Reader
           ,
           who
           is
           made
           the
           Arbiter
           of
           the
           Dispute
           ,
           and
           may
           ,
           in
           the
           grateful
           Variety
           of
           Opinions
           ,
           freely
           give
           his
           suffrage
           to
           That
           which
           shall
           seem
           to
           him
           founded
           upon
           the
           most
           convincing
           Reasons
           ;
           or
           else
           having
           them
           all
           before
           him
           ,
           establish
           a
           better
           of
           his
           own
           .
           III.
           That
           these
           Gentlemen
           ,
           leaving
           the
           way
           of
           arguing
           by
           Mode
           and
           Figure
           to
           Colledges
           ,
           have
           chosen
           to
           propose
           their
           sence
           in
           the
           freest
           and
           most
           natural
           form
           of
           Speech
           ,
           as
           being
           most
           sutable
           to
           Conferences
           ,
           and
           less
           subject
           either
           
           to
           the
           captious
           fallacies
           ,
           or
           pedantical
           janglings
           and
           heats
           ,
           resulting
           from
           Disputes
           by
           Syllogism
           .
           To
           avoid
           which
           also
           the
           better
           ,
           care
           was
           taken
           that
           every
           one
           might
           have
           this
           Perswasion
           ,
           That
           he
           was
           no-wise
           interessed
           to
           maintain
           his
           Sentence
           upon
           any
           Point
           ;
           but
           being
           once
           produc'd
           ,
           it
           was
           as
           a
           thing
           expos'd
           to
           the
           company
           ,
           and
           no
           more
           accounted
           any
           mans
           Property
           ,
           then
           Truth
           it self
           ,
           the
           common
           subject
           of
           all
           their
           Inquiries
           .
           IV.
           That
           ,
           as
           to
           the
           Promiscuous
           Variety
           of
           the
           Questions
           discuss'd
           in
           each
           Conference
           ,
           and
           the
           immethodical
           series
           of
           them
           all
           ,
           if
           it
           be
           not
           excuse
           enough
           that
           the
           Discoursers
           were
           French
           Gentlemen
           ,
           and
           besides
           ,
           willing
           in
           civility
           to
           gratifie
           one
           another
           by
           leaving
           the
           choice
           of
           Subjects
           free
           ,
           the
           Reader
           is
           desir'd
           to
           believe
           ,
           that
           there
           wanted
           not
           particular
           occasions
           for
           every
           one
           ,
           though
           they
           appear
           not
           upon
           the
           paper
           .
           Besides
           ,
           that
           it
           seemed
           most
           expedient
           not
           to
           be
           confin'd
           to
           the
           Laws
           of
           Method
           ,
           since
           the
           Complyance
           therewith
           in
           comprizing
           the
           Sciences
           in
           Systems
           and
           Bodies
           ,
           (
           as
           they
           call
           them
           )
           would
           have
           requir'd
           the
           intermixture
           of
           many
           Questions
           less
           considerable
           and
           delightful
           ;
           and
           indeed
           is
           found
           by
           Judicious
           Men
           to
           have
           been
           a
           great
           Obstacle
           to
           the
           Improvement
           of
           Philosophy
           .
           V.
           Lastly
           ,
           The
           Publisher
           craves
           Pardon
           of
           the
           Readers
           that
           he
           hath
           forborn
           to
           divulge
           the
           Names
           of
           the
           Persons
           of
           Honour
           ,
           who
           held
           these
           Conferences
           weekly
           on
           Mondays
           at
           Paris
           ,
           it
           being
           the
           principal
           condition
           which
           they
           requir'd
           of
           him
           ;
           Some
           ,
           that
           the
           judgement
           of
           their
           opinions
           might
           be
           left
           free
           to
           every
           one
           ,
           which
           the
           knowledge
           of
           the
           Authors
           commonly
           prepossesses
           ;
           and
           Others
           ,
           out
           of
           desire
           secretly
           to
           discover
           what
           Sentiment
           the
           publick
           would
           have
           of
           theirs
           (
           like
           the
           Knights
           Errant
           of
           old
           ,
           who
           sought
           under
           borrow'd
           Arms
           )
           leaving
           their
           Names
           to
           be
           conjectur'd
           by
           such
           as
           found
           any
           thing
           in
           them
           for
           which
           to
           desire
           it
           :
           but
           All
           ,
           through
           a
           Modesty
           as
           commendable
           in
           respect
           of
           themselves
           ,
           as
           injurious
           to
           the
           Publick
           .
        
         
           
             EUSEBIUS
             RENAUDOT
             ,
             Counsellor
             and
             Physitian
             in
             Ordinary
             to
             the
             King
             of
             France
             ,
             Doctor
             Regent
             of
             the
             Faculty
             of
             Physick
             at
             Paris
             .
          
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             
               CONFERENCE
               I.
               
            
             I.
             OF
             Method
             .
             II.
             Of
             Entity
             .
             Page
             1
          
           
             
               CONFERENCE
               II.
               
            
             I.
             Of
             Principles
             .
             II.
             Of
             the
             End
             of
             all
             Things
             .
             Page
             5
          
           
             
               CONFERENCE
               III
            
             I.
             Of
             Causes
             in
             general
             .
             II.
             Whence
             it
             is
             that
             every
             one
             is
             zealous
             for
             his
             own
             Opinion
             ,
             though
             it
             be
             of
             no
             importance
             to
             him
             .
             Page
             12
          
           
             
               CONFERENCE
               IV
            
             I.
             Of
             the
             First
             Matter
             .
             II.
             Of
             Perpetual
             Motion
             .
             Page
             18
          
           
             
               CONFERENCE
               V
            
             I.
             Of
             Resemblance
             .
             II.
             Whether
             it
             behoveth
             to
             joyn
             Armes
             to
             Letters
             .
             Page
             24
          
           
             
               CONFERENCE
               VI
            
             I.
             Of
             Fire
             .
             II.
             Of
             the
             Vniversal
             Spirit
             .
             Page
             31
          
           
             
               CONFERENCE
               VII
            
             I.
             Of
             the
             Air.
             II.
             Whether
             it
             be
             best
             for
             a
             State
             to
             have
             Slaves
             .
             Page
             38
          
           
             
               CONFERENCE
               VIII
            
             I.
             Of
             Water
             .
             II.
             Of
             Wine
             ,
             and
             whether
             it
             be
             necessary
             for
             Souldiers
             .
             Page
             44
          
           
             
               CONFERENCE
               IX
            
             I.
             Of
             the
             Earth
             .
             II.
             What
             it
             is
             that
             makes
             a
             Man
             wise
             .
             Page
             51
          
           
             
               CONFERENCE
               X
            
             I.
             Of
             the
             Motion
             ,
             or
             Rest
             of
             the
             Earth
             .
             II.
             Of
             two
             Monstrous
             Brethren
             ,
             living
             in
             the
             same
             Body
             ,
             which
             are
             to
             be
             seen
             in
             this
             City
             .
             Page
             57
          
           
             
               CONFERENCE
               XI
            
             I.
             Of
             the
             little
             Hairy
             Girl
             lately
             seen
             in
             this
             City
             .
             II.
             Whether
             it
             is
             more
             easie
             to
             resist
             Pleasure
             then
             Pain
             .
             Page
             64
          
           
             
               CONFERENCE
               XII
            
             I.
             Of
             three
             Suns
             .
             II.
             Whether
             an
             Affection
             can
             be
             without
             Interest
             .
             Page
             71
          
           
             
             
               CONFERENCE
               XIII
            
             I.
             Whether
             Melancholy
             Persons
             are
             the
             most
             ingenious
             or
             prudent
             .
             II.
             Which
             is
             most
             necessary
             in
             a
             State
             ,
             Reward
             or
             Punishment
             .
             Page
             77
          
           
             
               CONFERENCE
               XIV
            
             I.
             Of
             the
             Seat
             of
             Folly.
             II.
             Whether
             a
             Man
             or
             Woman
             be
             most
             inclin'd
             to
             Love.
             Page
             83
          
           
             
               CONFERENCE
               XV
            
             I.
             How
             long
             a
             Man
             may
             continue
             without
             eating
             .
             II.
             Of
             the
             Echo
             .
             Page
             89
          
           
             
               CONFERENCE
               XVI
            
             I.
             How
             Spirits
             act
             upon
             Bodies
             .
             II.
             Whether
             is
             more
             powerful
             Love
             or
             Hatred
             .
             Page
             95
          
           
             
               CONFERENCE
               XVII
            
             I.
             Of
             the
             several
             fashions
             of
             wearing
             Mourning
             ,
             and
             why
             Black
             is
             us'd
             to
             that
             purpose
             rather
             then
             any
             other
             colour
             .
             II.
             Why
             people
             are
             pleas'd
             with
             Musick
             .
             Page
             103
          
           
             
               CONFERENCE
               XVIII
            
             I.
             Of
             the
             Original
             of
             Winds
             .
             II.
             Why
             none
             are
             contented
             with
             their
             Condition
             .
             Page
             109
          
           
             
               CONFERENCE
               XIX
            
             I.
             Of
             the
             Flowing
             and
             Ebbing
             of
             the
             Sea.
             II.
             Of
             the
             Point
             of
             Honour
             .
             Page
             115
          
           
             
               CONFERENCE
               XX
            
             I.
             Of
             the
             Original
             of
             Fountains
             .
             II.
             Whether
             there
             be
             a
             commendable
             Ambition
             .
             Page
             121
          
           
             
               CONFERENCE
               XXI
            
             I.
             Of
             Dreams
             .
             II.
             Why
             Men
             are
             rather
             inclin'd
             to
             Vice
             then
             Virtue
             .
             Page
             127
          
           
             
               CONFERENCE
               XXII
            
             I.
             Of
             Judiciary
             Astrologie
             .
             II.
             Which
             is
             least
             blameable
             ,
             Covetousness
             or
             Prodigality
             .
             Page
             133
          
           
             
               CONFERENCE
               XXIII
            
             I.
             Of
             Physiognomy
             .
             II.
             Of
             Artificial
             Memory
             .
             Page
             139
          
           
             
               CONFERENCE
               XXIV
            
             I.
             Which
             of
             the
             Five
             Senses
             is
             the
             most
             noble
             .
             II.
             Of
             Laughter
             .
             Page
             144
          
           
             
               CONFERENCE
               XXV
            
             I.
             Of
             the
             Diversity
             of
             Countenances
             .
             II.
             Whether
             Man
             or
             Woman
             be
             the
             more
             noble
             .
             Page
             150
          
           
             
             
               CONFERENCE
               XXVI
            
             I.
             Whether
             it
             be
             lawful
             for
             one
             to
             commend
             himself
             .
             II.
             Of
             Beauty
             .
             Page
             157
          
           
             
               CONFERENCE
               XXVII
            
             I.
             Whether
             the
             World
             grows
             old
             .
             II.
             Of
             Jealousie
             .
             Page
             163
          
           
             
               CONFERENCE
               XXVIII
            
             I.
             What
             is
             the
             greatest
             Delight
             of
             Man.
             II.
             Of
             Cuckoldry
             .
             Page
             169
          
           
             
               CONFERENCE
               XXIX
            
             I.
             Whence
             the
             saltness
             of
             the
             Sea
             proceeds
             .
             II.
             Which
             is
             the
             best
             Food
             ,
             Flesh
             or
             Fish.
             Page
             174
          
           
             
               CONFERENCE
               XXX
            
             I.
             Of
             the
             Terrestrial
             Paradise
             .
             II.
             Of
             Embalmings
             and
             Mummies
             .
             Page
             180
          
           
             
               CONFERENCE
               XXXI
            
             I.
             Whether
             the
             Life
             of
             Man
             may
             be
             prolong'd
             by
             Art.
             II.
             Whether
             't
             is
             better
             to
             be
             without
             Passions
             then
             to
             moderate
             them
             .
             Page
             185
          
           
             
               CONFERENCE
               XXXII
            
             I.
             Sympathy
             and
             Antipathy
             .
             II.
             Whether
             Love
             descending
             is
             stronger
             then
             ascending
             .
             Page
             191
          
           
             
               CONFERENCE
               XXXIII
            
             I.
             Of
             those
             that
             walk
             in
             their
             sleep
             .
             II.
             Which
             is
             the
             most
             excellent
             Moral
             Virtue
             .
             Page
             197
          
           
             
               CONFERENCE
               XXXIV
            
             I.
             Of
             Lycanthropy
             .
             II.
             Of
             the
             way
             to
             acquire
             Nobility
             .
             Page
             203
          
           
             
               CONFERENCE
               XXXV
            
             I.
             Of
             feigned
             Diseases
             .
             II.
             Of
             regulating
             the
             Poor
             .
             Page
             209
          
           
             
               CONFERENCE
               XXXVI
            
             I.
             Of
             the
             tying
             of
             the
             Point
             .
             II.
             Which
             is
             the
             greatest
             of
             all
             Vices
             .
             Page
             214
          
           
             
               CONFERENCE
               XXXVII
            
             I.
             Of
             the
             Cabala
             .
             II.
             Whether
             the
             Truth
             ought
             always
             to
             be
             spoken
             .
             Page
             220
          
           
             
               CONFERENCE
               XXXVIII
            
             I.
             Of
             the
             Period
             ,
             called
             Fits
             of
             Fevers
             .
             II.
             Of
             Friendship
             .
             Page
             226
          
           
             
               CONFERENCE
               XXXIX
            
             I.
             Why
             all
             men
             naturally
             desire
             knowledge
             .
             II.
             Whether
             Permutation
             or
             Exchange
             be
             more
             commodious
             then
             Buying
             and
             Selling
             .
             Page
             230
          
           
             
             
               CONFERENCE
               XL
            
             I.
             Of
             Prognostication
             or
             Presaging
             by
             certain
             Animals
             .
             II.
             Why
             all
             men
             love
             more
             to
             command
             then
             to
             obey
             .
             Page
             238
          
           
             
               CONFERENCE
               XLI
            
             I.
             Of
             Comets
             .
             II.
             Whether
             Pardon
             be
             better
             then
             Revenge
             .
             Page
             244
          
           
             
               CONFERENCE
               XLII
            
             I.
             Of
             the
             Diversity
             of
             Languages
             .
             II.
             Whether
             is
             to
             be
             preferr'd
             ,
             a
             great
             stature
             or
             a
             small
             .
             Page
             251
          
           
             
               CONFERENCE
               XLIII
            
             I.
             Of
             the
             Philosophers
             stone
             .
             II.
             Of
             
               Mont
               de
               piete
            
             ,
             or
             charitable
             provision
             for
             the
             Poor
             .
             Page
             256
          
           
             
               CONFERENCE
               XLIV
            
             I.
             How
             Minerals
             grow
             .
             II.
             Whether
             it
             be
             best
             to
             know
             a
             little
             of
             every
             thing
             ,
             or
             one
             thing
             exactly
             .
             Page
             262
          
           
             
               CONFERENCE
               XLV
            
             I.
             Whether
             the
             Heavens
             be
             solid
             or
             liquid
             .
             II.
             Whether
             it
             be
             harder
             to
             get
             then
             to
             preserve
             .
             Page
             268
          
           
             
               CONFERENCE
               XLVI
            
             I.
             Of
             Vacuity
             .
             II.
             Of
             the
             Extravagance
             of
             Women
             .
             Page
             274
          
           
             
               CONFERENCE
               XLVII
            
             I.
             Of
             the
             Virtue
             of
             Numbers
             .
             II.
             Of
             the
             Visible
             Species
             .
             Page
             280
          
           
             
               CONFERENCE
               XLVIII
            
             I.
             Whether
             every
             thing
             that
             nourishes
             an
             Animal
             ought
             to
             have
             life
             .
             II.
             Of
             Courage
             .
             Page
             286
          
           
             
               CONFERENCE
               XLIX
            
             I.
             Whether
             there
             be
             Specifical
             remedies
             to
             every
             Disease
             .
             II.
             Whether
             Tears
             proceed
             from
             Weakness
             .
             Page
             292
          
           
             
               CONFERENCE
               L
            
             I.
             Whether
             Colours
             are
             real
             .
             II.
             Whether
             is
             better
             ,
             to
             speak
             well
             ,
             or
             to
             write
             well
             .
             Page
             298
          
           
             
               CONFERENCE
               LI
            
             I.
             At
             what
             time
             the
             year
             ought
             to
             begin
             .
             II.
             Why
             the
             Load-stone
             draws
             Iron
             .
             Page
             309
          
           
             
               CONFERENCE
               LII
            
             I.
             Of
             a
             Point
             .
             II.
             Whether
             other
             Animals
             besides
             Man
             have
             the
             use
             of
             Reason
             .
             Page
             315
          
           
             
             
               CONFERENCE
               LIII
            
             I.
             Whether
             there
             be
             more
             then
             five
             Senses
             .
             II.
             Whether
             is
             better
             ,
             to
             speak
             ,
             or
             to
             be
             silent
             .
             Page
             319
          
           
             
               CONFERENCE
               LIV
            
             I.
             Of
             Touch.
             II.
             Of
             Fortune
             .
             Page
             325
          
           
             
               CONFERENCE
               LV
            
             I.
             Of
             the
             Taste
             .
             II.
             Whether
             Poetry
             be
             useful
             .
             Page
             331
          
           
             
               CONFERENCE
               LVI
            
             I.
             Of
             the
             Smelling
             .
             II.
             Of
             Eloquence
             .
             Page
             337
          
           
             
               CONFERENCE
               LVII
            
             I.
             Of
             the
             Hearing
             .
             II.
             Of
             Harmony
             .
             Page
             343
          
           
             
               CONFERENCE
               LVIII
            
             I.
             Of
             the
             Sight
             .
             II.
             Of
             Painting
             .
             Page
             349
          
           
             
               CONFERENCE
               LIX
            
             I.
             Of
             Light.
             II.
             Of
             Age.
             Page
             355
          
           
             
               CONFERENCE
               LX
            
             I.
             Of
             Quintessence
             .
             II.
             Which
             is
             the
             most
             in
             esteem
             ,
             Knowledge
             or
             Virtue
             .
             Page
             361
          
           
             
               CONFERENCE
               LXI
            
             I.
             Which
             is
             hardest
             to
             endure
             ,
             Hunger
             or
             Thirst.
             II.
             Whether
             a
             General
             of
             an
             Army
             should
             endanger
             his
             person
             .
             Page
             367
          
           
             
               CONFERENCE
               LXII
            
             I.
             Of
             Time.
             II.
             Whether
             't
             is
             best
             to
             overcome
             by
             open
             force
             ,
             or
             otherwise
             .
             Page
             373
          
           
             
               CONFERENCE
               LXIII
            
             I.
             Of
             Motion
             .
             II.
             Of
             Custome
             .
             Page
             379
          
           
             
               CONFERENCE
               LXIV
            
             I.
             Of
             the
             Imagination
             .
             II.
             Which
             is
             most
             powerful
             ,
             Hope
             or
             Fear
             .
             Page
             384
          
           
             
               CONFERENCE
               LXV
            
             I.
             Of
             the
             Intellect
             .
             II.
             Whether
             the
             Husband
             and
             Wife
             should
             be
             of
             the
             same
             humour
             .
             Page
             390
          
           
             
               CONFERENCE
               LXVI
            
             I.
             Of
             Drunkenness
             .
             II.
             Of
             Dancing
             .
             Page
             396
          
           
             
               CONFERENCE
               LXVII
            
             I.
             Of
             Death
             .
             II.
             Of
             the
             Will.
             Page
             402
          
           
             
             
               CONFERENCE
               LXVIII
            
             I.
             Of
             the
             Magnetical
             Cure
             of
             Diseases
             .
             II.
             Of
             Anger
             .
             Page
             408
          
           
             
               CONFERENCE
               LXIX
            
             I.
             Of
             Life
             .
             II.
             Of
             Fasting
             .
             Page
             414
          
           
             
               CONFERENCE
               LXX
            
             I.
             Of
             Climacterical
             Years
             .
             II.
             Of
             Shame
             .
             Page
             419
          
           
             
               CONFERENCE
               LXXI
            
             I.
             Why
             motion
             produces
             heat
             .
             II.
             Of
             Chastity
             .
             Page
             425
          
           
             
               CONFERENCE
               LXXII
            
             I.
             Of
             Thunder
             .
             II.
             Which
             of
             all
             the
             Arts
             is
             the
             most
             necessary
             .
             Page
             431
          
           
             
               CONFERENCE
               LXXIII
            
             I.
             Of
             the
             Earth-quake
             .
             II.
             Of
             Envy
             .
             Page
             437
          
           
             
               CONFERENCE
               LXXIV
            
             I.
             Whence
             comes
             trembling
             in
             men
             .
             II.
             Of
             Navigation
             and
             Longitudes
             .
             Page
             441
          
           
             
               CONFERENCE
               LXXV
            
             I.
             Of
             the
             Leprosie
             ,
             why
             it
             is
             not
             so
             common
             in
             this
             Age
             as
             formerly
             .
             II.
             Of
             the
             ways
             to
             render
             a
             place
             populous
             .
             Page
             447
          
           
             
               CONFERENCE
               LXXVI
            
             I.
             Of
             Madness
             .
             II.
             Of
             Community
             of
             Goods
             .
             Page
             452
          
           
             
               CONFERENCE
               LXXVII
            
             I.
             Of
             Sorcerers
             .
             II.
             Of
             Erotick
             ,
             or
             Amorous
             Madness
             .
             Page
             457
          
           
             
               CONFERENCE
               LXXVIII
            
             I.
             Why
             the
             Sensitive
             Appetite
             rules
             over
             Reason
             .
             II.
             Whether
             Speech
             be
             natural
             ,
             and
             peculiar
             to
             Man.
             Page
             461
          
           
             
               CONFERENCE
               LXXIX
            
             I.
             What
             the
             Soul
             is
             .
             II.
             Of
             the
             apparition
             of
             Spirits
             .
             Page
             466
          
           
             
               CONFERENCE
               LXXX
            
             I.
             Of
             the
             Epilepsie
             or
             Falling-sickness
             .
             II.
             Whether
             there
             be
             any
             Art
             of
             Divination
             .
             Page
             471
          
           
             
               CONFERENCE
               LXXXI
            
             I.
             Of
             Chiromancy
             .
             II.
             Which
             is
             the
             noblest
             part
             of
             the
             Body
             .
             Page
             475
          
           
             
             
               CONFERENCE
               LXXXII
            
             I.
             Which
             is
             most
             powerful
             ,
             Art
             or
             Nature
             .
             II.
             Whether
             Wine
             is
             most
             to
             be
             temper'd
             in
             Winter
             ,
             or
             in
             Summer
             .
             Page
             480
          
           
             
               CONFERENCE
               LXXXIII
            
             I.
             Of
             Baths
             .
             II.
             Whether
             the
             Wife
             hath
             more
             love
             for
             her
             Husband
             ,
             or
             the
             Husband
             for
             his
             Wife
             .
             Page
             485
          
           
             
               CONFERENCE
               LXXXIV
            
             I.
             Of
             Respiration
             .
             II.
             Whether
             there
             be
             any
             certainty
             in
             humane
             Sciences
             .
             Page
             489
          
           
             
               CONFERENCE
               LXXXV
            
             I.
             Whether
             the
             manners
             of
             the
             Soul
             follow
             the
             temperament
             of
             the
             Body
             .
             II.
             Of
             Sights
             or
             Shews
             .
             Page
             495
          
           
             
               CONFERENCE
               LXXXVI
            
             I.
             Of
             the
             Dog-days
             .
             II.
             Of
             the
             Mechanicks
             .
             Page
             500
          
           
             
               CONFERENCE
               LXXXVII
            
             I.
             Whether
             the
             Souls
             Immortality
             is
             demonstrable
             by
             Natural
             Reasons
             .
             II.
             Whether
             Travel
             be
             necessary
             to
             an
             Ingenious
             Man.
             Page
             505
          
           
             
               CONFERENCE
               LXXXVIII
            
             I.
             Which
             is
             the
             best
             sect
             of
             Philosophers
             .
             II.
             Whence
             comes
             the
             diversity
             of
             proper
             Names
             .
             Page
             512
          
           
             
               CONFERENCE
               LXXXIX
            
             I.
             Of
             Genii
             .
             II.
             Whether
             the
             Suicide
             of
             the
             Pagans
             be
             justifiable
             .
             Page
             517
          
           
             
               CONFERENCE
               XC
            
             I.
             Of
             Hunting
             .
             II.
             Which
             is
             to
             be
             preferr'd
             ,
             the
             weeping
             of
             Heraclitus
             ,
             or
             the
             laughing
             of
             Democritus
             .
             Page
             522
          
           
             
               CONFERENCE
               XCI
            
             I.
             Whether
             heat
             or
             cold
             be
             more
             tolerable
             .
             II.
             Who
             are
             most
             happy
             in
             this
             World
             ,
             Wise
             Men
             or
             Fools
             .
             Page
             527
          
           
             
               CONFERENCE
               XCII
            
             I.
             Which
             is
             most
             healthful
             ,
             moisture
             or
             dryness
             .
             II.
             Which
             is
             to
             be
             preferr'd
             ,
             the
             Contemplative
             Life
             or
             the
             Active
             .
             Page
             531
          
           
             
               CONFERENCE
               XCIII
            
             I.
             Of
             the
             spots
             in
             the
             Moon
             and
             the
             Sun.
             II.
             Whether
             't
             is
             best
             to
             use
             severity
             or
             gentleness
             towards
             our
             dependents
             .
             Page
             536
          
           
             
             
               CONFERENCE
               XCIV
            
             I.
             Of
             the
             Eclipses
             of
             the
             Sun
             and
             Moon
             .
             II.
             Whether
             all
             Sciences
             may
             be
             profitably
             reduc'd
             to
             one
             .
             Page
             544
          
           
             
               CONFERENCE
               XCV
            
             I.
             Of
             the
             diversity
             of
             Wits
             .
             II.
             Of
             New-years
             Gifts
             .
             Page
             548
          
           
             
               CONFERENCE
               XCVI
            
             I.
             Of
             Place
             .
             II.
             Of
             Hieroglyphicks
             .
             Page
             554
          
           
             
               CONFERENCE
               XCVII
            
             I.
             Of
             Weights
             ,
             and
             the
             causes
             of
             Cravity
             .
             II.
             Of
             Coat-Armour
             .
             Page
             559
          
           
             
               CONFERENCE
               XCVIII
            
             I.
             Of
             the
             causes
             of
             Contagion
             .
             II.
             Of
             the
             ways
             of
             occult
             Writing
             .
             Page
             566
          
           
             
               CONFERENCE
               XCIX
            
             I.
             Of
             
               Ignes
               fatui
            
             .
             II.
             Of
             Eunuchs
             .
             Page
             571
          
           
             
               CONFERENCE
               C
            
             I.
             Of
             the
             Green-sickness
             .
             II.
             Of
             Hermaphrodites
             .
             Page
             575
          
        
      
    
     
       
         
           
           
             THE
             First
             Conference
             .
          
           
             
               I.
               Of
               Method
               .
               II.
               Of
               Entity
               .
            
          
           
             
               I.
               Of
               Method
               .
            
             
               EVery
               one
               being
               seated
               in
               the
               great
               Hall
               of
               the
               Bureau
               ,
               Report
               was
               made
               ,
               That
               the
               Resolve
               of
               the
               last
               Conference
               was
               ,
               to
               Print
               the
               Matters
               which
               should
               be
               propos'd
               henceforward
               ,
               and
               the
               Disquisitions
               upon
               them
               which
               deserv'd
               it
               ;
               As
               also
               that
               for
               the
               bringing
               in
               of
               all
               the
               most
               excellent
               Subjects
               that
               are
               found
               in
               the
               Sciences
               ,
               and
               for
               the
               doing
               it
               orderly
               ,
               the
               Method
               requisite
               to
               be
               observ'd
               therein
               should
               this
               day
               be
               taken
               into
               consideration
               :
               The
               practice
               of
               which
               Method
               was
               likewise
               thought
               fit
               to
               be
               begun
               upon
               the
               most
               Universal
               Subject
               ,
               which
               is
               ,
               Entity
               .
               Wherefore
               every
               one
               was
               intreated
               to
               set
               cheerfully
               about
               opening
               the
               way
               in
               this
               so
               pleasant
               and
               profitable
               an
               Enterprize
               .
            
             
               The
               first
               Speaker
               defin'd
               Method
               [
               The
               succinct
               order
               of
               things
               which
               are
               to
               be
               handled
               in
               Arts
               and
               Sciences
               ]
               and
               said
               that
               it
               is
               of
               two
               sorts
               ;
               One
               ,
               of
               Composition
               ,
               which
               proceedeth
               from
               the
               Parts
               to
               the
               Whole
               ,
               and
               is
               observ'd
               in
               Speculative
               Disciplines
               ;
               The
               other
               ,
               of
               Resolution
               ,
               which
               descendeth
               from
               the
               whole
               to
               the
               parts
               ,
               and
               hath
               place
               in
               Practical
               disciplines
               .
               He
               said
               also
               ,
               that
               hereunto
               might
               be
               added
               the
               Method
               of
               Definition
               ,
               which
               is
               a
               way
               of
               defining
               a
               thing
               first
               ,
               and
               then
               explicating
               the
               parts
               of
               its
               definition
               :
               but
               it
               participateth
               of
               both
               the
               former
               .
            
             
               The
               second
               said
               ,
               That
               besides
               those
               two
               general
               Methods
               ,
               there
               is
               a
               particular
               one
               ,
               which
               is
               observ'd
               when
               some
               particular
               Subject
               is
               handled
               ;
               according
               to
               which
               it
               behoveth
               to
               begin
               with
               the
               Name
               (
               or
               Word
               ;
               )
               Distinguish
               the
               same
               by
               its
               divers
               acceptations
               ;
               then
               give
               the
               Definition
               ,
               assign
               its
               Principles
               and
               Causes
               ,
               deduce
               its
               Proprieties
               ,
               and
               end
               with
               its
               Species
               or
               Parts
               .
            
             
               After
               this
               some
               dilated
               upon
               the
               Method
               of
               Cabalists
               ,
               which
               they
               begin
               with
               the
               
                 Archetypal
                 World
              
               ,
               or
               
                 Divine
                 Idea
              
               ;
               thence
               descend
               to
               the
               
                 World
                 Intellectual
                 ,
                 or
                 Intelligences
              
               ;
               and
               lastly
               ,
               to
               the
               Elementary
               ,
               which
               is
               ,
               Physicks
               ,
               or
               Natural
               Philosophy
               .
            
             
               That
               of
               
                 Raymond
                 Lullie
              
               follow'd
               next
               .
               And
               here
               the
               Difference
               of
               humane
               judgements
               came
               to
               be
               wonder'd
               at
               .
               Most
               other
               Nations
               could
               never
               fancy
               this
               Art
               which
               he
               calls
               Great
               and
               Wonderful
               ,
               and
               yet
               the
               Spaniards
               profess
               it
               publickly
               at
               Majorca
               ,
               in
               a
               manner
               ingrossing
               it
               from
               all
               other
               places
               .
               He
               maketh
               the
               same
               to
               consist
               in
               thirteen
               Parts
               .
               The
               first
               of
               which
               he
               calleth
               
               the
               Alphabet
               ,
               from
               B
               to
               K
               ;
               to
               each
               of
               whose
               Letters
               he
               assigneth
               ,
               1.
               a
               Transcendent
               after
               his
               mode
               ,
               2.
               a
               Comparison
               ,
               3.
               a
               Question
               ,
               4.
               a
               Substance
               ,
               5.
               a
               Virtue
               ;
               and
               6.
               a
               Vice
               ;
               as
               to
               B
               1.
               
               Goodness
               ,
               2.
               
               Difference
               ,
               3.
               
               Whether
               a
               thing
               is
               ?
               4.
               
               Deity
               ,
               5.
               
               Justice
               ,
               6.
               
               Covetousness
               .
               To
               C
               ,
               1.
               
               Greatness
               ,
               2.
               
               Agreement
               ,
               3.
               
               What
               it
               is
               .
               4.
               
               Angel
               ,
               5.
               
               Prudence
               ,
               6.
               
               Gluttony
               ,
               and
               so
               of
               the
               rest
               .
               The
               Second
               Part
               containes
               4.
               
               Figures
               ;
               The
               Third
               Definitions
               .
               Then
               follow
               
                 Rules
                 ,
                 Tables
              
               ,
               containing
               the
               several
               combinations
               of
               Letters
               :
               The
               
                 Evacuation
                 ,
                 Multiplication
                 ,
                 and
                 mixture
              
               of
               Figures
               ;
               The
               9.
               
               Subjects
               ;
               The
               Application
               ;
               The
               Questions
               ;
               The
               
                 custome
                 and
                 manner
                 of
                 teaching
              
               ;
               which
               I
               should
               deduce
               more
               largely
               unto
               you
               ,
               but
               that
               they
               require
               at
               least
               a
               whole
               Conference
               .
               In
               brief
               ,
               such
               it
               is
               ,
               that
               he
               promiseth
               his
               disciples
               that
               they
               shall
               be
               thereby
               enabled
               to
               answer
               
                 ex
                 tempore
              
               (
               yet
               pertinently
               )
               to
               all
               questions
               propounded
               unto
               them
               .
            
             
               The
               fifth
               said
               ,
               That
               there
               was
               no
               need
               of
               recurring
               to
               other
               means
               then
               those
               of
               the
               Ordinary
               Philosophy
               ,
               which
               maketh
               
                 two
                 sorts
                 of
                 Order
              
               ,
               namely
               ,
               one
               of
               Invention
               ,
               and
               another
               of
               Disposition
               or
               Doctrine
               ,
               which
               latter
               is
               the
               same
               thing
               with
               the
               Method
               above
               defined
               .
               And
               as
               for
               the
               Order
               of
               Invention
               ,
               it
               is
               observed
               when
               some
               Science
               is
               invented
               ,
               in
               which
               we
               proceed
               from
               Singulars
               to
               Universals
               :
               As
               ,
               after
               many
               experiences
               that
               the
               Earth
               interpos'd
               between
               the
               Sun
               and
               the
               Moon
               caus'd
               a
               Lunar
               Eclipse
               ,
               this
               Vniversal
               Conclusion
               hath
               been
               framed
               ,
               That
               every
               Lunar
               Eclipse
               is
               made
               by
               the
               interposition
               of
               the
               Earth
               between
               the
               Sun
               and
               the
               Moon
               .
            
             
               An
               other
               alledg'd
               that
               Method
               might
               well
               be
               call'd
               a
               
                 Fourth
                 Operation
              
               of
               the
               Mind
               .
               For
               ,
               the
               First
               is
               the
               
                 bare
                 knowledge
              
               of
               things
               ,
               without
               affirmation
               or
               negation
               ;
               The
               Second
               is
               a
               Connexion
               of
               those
               naked
               Notices
               with
               Affirmation
               or
               Negation
               .
               The
               Third
               is
               a
               
                 right
                 disposing
              
               of
               those
               Propositions
               and
               their
               Consequence
               ;
               which
               if
               it
               be
               necessary
               ,
               it
               is
               call'd
               Demonstration
               .
               And
               the
               Fourth
               is
               the
               Series
               of
               those
               Demonstrations
               ,
               in
               such
               manner
               that
               those
               on
               which
               others
               depend
               are
               the
               first
               :
               as
               it
               is
               seen
               in
               the
               Elements
               of
               Euclide
               .
            
             
               Also
               the
               Lord
               Montagne's
               Method
               was
               alledg'd
               ,
               who
               learnt
               the
               Latine
               Tongue
               from
               the
               Cradle
               ,
               no
               person
               speaking
               to
               him
               but
               in
               that
               Tongue
               .
               So
               was
               the
               Cyropaedia
               of
               Xenophon
               ,
               where
               the
               Lessons
               are
               the
               Practice
               of
               Political
               and
               Military
               Vertues
               ,
               which
               serve
               more
               to
               form
               the
               Judgement
               of
               Children
               then
               the
               Memory
               .
            
          
           
             
               II.
               Of
               Entity
               .
            
             
               The
               First
               Hour
               being
               spent
               in
               these
               Remarks
               ,
               the
               Second
               was
               imploy'd
               in
               discoursing
               concerning
               Entity
               ,
               which
               was
               explicated
               by
               this
               Series
               ,
               so
               much
               the
               more
               agreeably
               to
               the
               Company
               ,
               for
               that
               they
               observ'd
               such
               a
               Contrivance
               of
               it
               that
               the
               end
               of
               the
               preceding
               Period
               is
               the
               beginning
               of
               the
               ensuing
               .
            
             
               All
               Power
               requires
               to
               be
               reduc'd
               into
               Act
               ;
            
             
               Act
               is
               a
               Perfection
               ;
            
             
             
               Perfection
               is
               the
               accomplishment
               of
               that
               which
               is
               wanting
               ;
            
             
               There
               is
               wanting
               to
               Man
               Felicity
               ;
            
             
               Felicity
               is
               ,
               to
               be
               united
               to
               his
               Principle
               ;
            
             
               He
               is
               united
               to
               his
               Principle
               when
               he
               is
               made
               like
               unto
               it
               ;
            
             
               He
               is
               made
               like
               unto
               it
               by
               Science
               ;
            
             
               Science
               is
               acquir'd
               by
               Demonstration
               ;
            
             
               Demonstration
               is
               the
               knowledge
               of
               a
               thing
               by
               its
               cause
               ;
            
             
               To
               know
               a
               cause
               ,
               it
               is
               requisite
               to
               seek
               it
               .
            
             
               It
               is
               sought
               when
               we
               admire
               it
               .
            
             
               We
               admire
               that
               of
               which
               we
               are
               ignorant
               .
            
             
               We
               are
               ignorant
               because
               of
               difficulty
               .
            
             
               Difficulty
               ,
               among
               other
               causes
               ,
               ariseth
               from
               Disproportion
               .
            
             
               Disproportion
               procedeth
               from
               hence
               ,
               that
               our
               Mind
               is
               one
               and
               finite
               ,
               and
               the
               things
               which
               it
               ought
               to
               know
               are
               various
               ,
               yea
               infinite
               .
               Wherefore
               it
               ought
               to
               reduce
               all
               things
               to
               one
               general
               ,
               which
               is
               Entity
               ,
               called
               by
               the
               Latines
               Ens
               ;
               Which
               being
               known
               and
               subdivided
               imparteth
               to
               us
               the
               distinct
               knowledge
               of
               all
               things
               which
               depend
               thereon
               .
            
             
               The
               second
               added
               ,
               That
               Entity
               is
               
                 that
                 which
                 is
              
               .
               For
               the
               knowing
               of
               it
               ,
               't
               is
               requisite
               to
               consider
               its
               Principles
               ,
               its
               Proprieties
               ,
               and
               its
               Species
               .
               Principles
               are
               of
               two
               sorts
               ,
               viz.
               Either
               of
               Cognition
               ;
               or
               of
               the
               Thing
               .
               A
               Principle
               of
               Cognition
               is
               ,
               That
               which
               causeth
               us
               to
               know
               a
               thing
               ;
               As
               ,
               
                 That
                 the
                 Whole
                 is
                 greater
                 then
                 it's
                 Part.
              
               The
               Principle
               of
               a
               thing
               is
               that
               which
               constitutes
               it
               ;
               as
               the
               Rational
               Soul
               ,
               and
               the
               Humane
               Body
               ,
               are
               the
               Principles
               of
               Man.
               The
               Principle
               of
               the
               Cognition
               of
               Entity
               (
               which
               is
               the
               sole
               Principle
               in
               Metaphysicks
               )
               is
               this
               ;
               
                 It
                 is
                 impossible
                 for
                 one
                 and
                 the
                 same
                 thing
                 to
                 be
                 and
                 not
                 to
                 be
                 at
                 the
                 same
                 time
                 .
              
               The
               Principles
               of
               the
               Thing
               are
               Essence
               and
               Existence
               .
               Essence
               is
               that
               which
               causeth
               a
               Thing
               to
               
                 be
                 that
                 which
                 it
                 is
              
               ;
               As
               ,
               Reasonable
               ,
               Animal
               ,
               (
               or
               Living-creature
               )
               is
               the
               Essence
               of
               Man
               ,
               because
               it
               causeth
               a
               Man
               to
               be
               a
               Man.
               Existence
               effecteth
               that
               a
               Thing
               exists
               forth
               of
               its
               causes
               .
            
             
               The
               Proprieties
               of
               Entity
               are
               Three
               ;
               
                 One
                 ,
                 True
              
               ,
               and
               
                 Good.
                 One
              
               ,
               that
               which
               is
               not
               divided
               in
               it self
               ,
               but
               is
               different
               from
               every
               Thing
               else
               .
               True
               ,
               is
               that
               which
               falleth
               under
               knowledge
               .
               Good
               ,
               that
               which
               is
               convenient
               or
               sutable
               to
               each
               thing
               .
            
             
               Entity
               is
               divided
               into
               Real
               and
               Imaginary
               .
            
             
               Real
               Entity
               is
               either
               actually
               ,
               or
               
                 in
                 power
              
               .
            
             
               Actual
               Entity
               is
               either
               Increated
               or
               Created
               .
            
             
               Created
               Entity
               is
               either
               Substance
               or
               Accident
               .
            
             
               Substance
               is
               that
               which
               subsisteth
               by
               it self
               .
            
             
               Accident
               that
               which
               cannot
               be
               naturally
               ,
               but
               in
               another
               .
            
             
               Substance
               is
               either
               Incomplete
               ,
               which
               is
               but
               
                 a
                 part
              
               ;
               or
               ,
               Complete
               ,
               which
               is
               
                 a
                 Whole
              
               .
            
             
               The
               Incomplete
               are
               the
               Matter
               and
               the
               Form
               ;
               The
               Complete
               ,
               that
               which
               is
               compounded
               thereof
               .
            
             
               As
               the
               deduction
               of
               each
               of
               the
               above-mention'd
               points
               was
               
               going
               to
               be
               made
               ,
               it
               was
               Remonstrated
               ,
               That
               these
               Matters
               being
               not
               easie
               to
               be
               apprehended
               ,
               nor
               otherwise
               express'd
               then
               in
               Scholastick
               termes
               ,
               (
               which
               we
               would
               avoid
               )
               it
               seem'd
               meet
               to
               pass
               to
               things
               more
               pleasant
               ,
               running
               over
               the
               rest
               as
               lightly
               as
               possible
               ;
               And
               yet
               to
               pursue
               both
               the
               Methods
               above
               mention'd
               .
               The
               Company
               therefore
               concluded
               to
               treat
               
                 Of
                 Principles
              
               ,
               and
               
                 Of
                 the
                 End
                 of
                 all
                 things
                 ,
                 in
                 general
                 ,
              
               at
               the
               next
               Conference
               .
            
             
               At
               the
               hour
               of
               Inventions
               one
               presented
               himself
               and
               made
               this
               overture
               .
               I
               offer
               to
               cause
               any
               one
               whatsoever
               ,
               Man
               or
               Woman
               ,
               of
               competent
               age
               ,
               to
               comprehend
               in
               eight
               hours
               ,
               (
               viz.
               one
               hour
               a
               day
               ,
               for
               avoiding
               the
               ryring
               of
               the
               Mind
               )
               a
               perfect
               Logick
               ,
               wherein
               shall
               be
               contained
               all
               the
               Precepts
               of
               well
               
                 Defining
                 ,
                 Dividing
              
               ,
               and
               Arguing
               ;
               All
               the
               kinds
               of
               Arguments
               ,
               and
               the
               places
               from
               whence
               they
               are
               drawn
               ;
               Namely
               ,
               the
               Definitions
               and
               Divisions
               of
               the
               Vniversals
               ,
               of
               the
               Causes
               ,
               of
               the
               Opposites
               ,
               of
               the
               Whole
               ,
               &c.
               
               Their
               Axiomes
               ,
               and
               the
               limitations
               of
               the
               same
               ,
               with
               an
               Abridgement
               of
               Categories
               .
               I
               offer
               likewise
               to
               teach
               perfectly
               
                 the
                 Sphere
              
               ,
               and
               all
               the
               Principles
               of
               Geophraphy
               ,
               in
               two
               hours
               ;
               so
               that
               afterwards
               the
               person
               shall
               be
               able
               to
               make
               use
               of
               Maps
               and
               Books
               for
               knowing
               the
               
                 Circles
                 ,
                 Zones
              
               ,
               and
               Climates
               ;
               besides
               the
               Parallels
               and
               Meridians
               for
               finding
               the
               degrees
               of
               Longitude
               and
               Latitude
               ,
               and
               other
               things
               pertaining
               to
               Geography
               .
               I
               will
               also
               teach
               Moral
               Philosophy
               in
               twelve
               hours
               ;
               Metaphysicks
               in
               ten
               ;
               but
               for
               Natural
               Philosophy
               ,
               I
               ask
               four
               times
               as
               much
               time
               .
            
             
               Another
               said
               ,
               That
               to
               let
               pass
               these
               Undertakings
               (
               which
               he
               judg'd
               very
               daring
               )
               there
               is
               a
               great
               difference
               between
               VVisedom
               and
               Knowledge
               ;
               Memory
               principally
               contributing
               to
               the
               Latter
               ,
               as
               Judgement
               to
               the
               Former
               .
               That
               he
               propos'd
               a
               Method
               to
               instruct
               a
               Child
               in
               Wisedom
               ,
               the
               Guide
               and
               Sterne
               of
               Humane
               Actions
               .
            
             
               That
               all
               things
               in
               the
               World
               are
               either
               Necessary
               or
               Contingent
               :
               The
               former
               are
               immutable
               ,
               the
               Rules
               concerning
               them
               few
               ,
               the
               seeds
               of
               them
               within
               our
               breasts
               ,
               consequently
               soon
               learnt
               and
               easie
               to
               retain
               :
               Provided
               the
               unconstant
               and
               irregular
               multitude
               of
               contingent
               things
               come
               not
               to
               interrupt
               the
               Production
               and
               Growth
               thereof
               ;
               As
               it
               happens
               by
               the
               thornes
               of
               Sciences
               which
               Solomon
               ,
               for
               this
               reason
               ,
               saith
               were
               invented
               to
               serve
               for
               a
               vain
               Labour
               to
               Men.
               Sciences
               ,
               in
               which
               there
               is
               alwayes
               room
               for
               disputing
               ;
               because
               if
               you
               except
               their
               Principles
               which
               they
               borrow
               from
               that
               Wisedom
               ,
               all
               the
               rest
               in
               them
               is
               but
               probable
               and
               problematical
               .
               I
               conceive
               therefore
               that
               the
               true
               Method
               of
               Instructing
               a
               Child
               is
               to
               begin
               by
               informing
               his
               Judgement
               with
               the
               Rules
               of
               things
               Necessary
               .
               For
               which
               purpose
               ,
               he
               must
               be
               taken
               void
               of
               all
               bad
               impressions
               ;
               between
               six
               and
               seven
               years
               is
               a
               fit
               Age.
               In
               the
               smooth
               Table
               of
               this
               Mind
               is
               to
               be
               written
               ,
               in
               good
               order
               ,
               the
               service
               of
               God
               and
               the
               King
               ,
               Honour
               ,
               Justice
               ,
               Temperance
               ,
               and
               the
               other
               Virtues
               .
               When
               this
               Mind
               hath
               been
               educated
               in
               the
               Maximes
               appertaining
               to
               each
               of
               those
               Heads
               ;
               As
               ,
               
                 That
                 nothing
                 is
                 hidden
                 from
                 God
                 ;
                 That
                 't
                 is
                 better
                 to
              
               
               
                 dye
                 then
                 to
                 revolt
                 from
                 the
                 service
                 of
                 the
                 King
                 ;
                 That
                 after
                 Honour
                 there
                 is
                 no
                 more
                 loss
              
               ;
               It
               will
               be
               requisite
               to
               draw
               for
               him
               out
               of
               History
               Examples
               of
               such
               as
               have
               been
               rewarded
               for
               performing
               the
               same
               ,
               and
               punish'd
               for
               failing
               therein
               .
               In
               the
               mean
               time
               ,
               care
               must
               be
               taken
               that
               no
               evil
               or
               dishonest
               thing
               be
               spoken
               or
               done
               before
               him
               ;
               if
               it
               happen
               otherwise
               ,
               chastisement
               and
               blame
               ought
               to
               follow
               the
               Offenders
               .
               This
               being
               done
               ,
               then
               onely
               when
               the
               precepts
               which
               were
               necessary
               to
               his
               education
               shall
               have
               taken
               such
               deep
               root
               in
               his
               Mind
               as
               not
               to
               be
               stifled
               by
               the
               multitude
               of
               others
               ;
               My
               Method
               proceeds
               to
               furnish
               him
               with
               those
               of
               the
               Liberal
               Sciences
               .
               But
               with
               this
               order
               again
               ,
               that
               (
               for
               the
               same
               reason
               )
               the
               Rules
               be
               not
               confounded
               to
               him
               with
               Exceptions
               ;
               but
               that
               these
               latter
               be
               then
               onely
               taught
               him
               after
               he
               ha's
               well
               comprehended
               the
               former
               .
            
             
               For
               conclusion
               ,
               there
               was
               an
               overture
               of
               a
               Way
               to
               teach
               by
               Playing
               ,
               from
               the
               A
               B
               C
               to
               the
               sublimest
               Sciences
               .
               The
               Proposers
               reason
               was
               ,
               that
               the
               best
               Method
               of
               Sciences
               is
               that
               which
               takes
               away
               Difficulties
               ,
               the
               principal
               of
               which
               is
               ,
               The
               tediousness
               of
               Study
               .
               That
               there
               is
               nothing
               less
               tedious
               then
               Play
               ,
               for
               the
               sake
               of
               which
               both
               great
               and
               small
               oftentimes
               lose
               their
               rest
               and
               food
               .
               That
               't
               was
               the
               intention
               of
               the
               first
               Authors
               ,
               that
               Children
               should
               learn
               as
               it
               were
               playing
               ,
               instead
               of
               the
               great
               rigors
               which
               cause
               them
               to
               study
               against
               their
               inclination
               ,
               with
               the
               loss
               of
               time
               ,
               and
               other
               inconveniences
               observ'd
               therein
               .
               That
               hence
               the
               Place
               of
               Learning
               retains
               still
               in
               Latine
               the
               name
               of
               the
               
                 Play
                 of
                 Letters
              
               ,
               and
               the
               Regents
               Masters
               of
               the
               Play.
               
               Then
               he
               desired
               of
               the
               Company
               of
               Commissioners
               to
               receive
               their
               Judgement
               upon
               the
               Book
               which
               he
               had
               made
               upon
               this
               Subject
               ;
               and
               the
               same
               was
               deliver'd
               into
               their
               hands
               for
               them
               to
               make
               their
               report
               thereof
               ,
               that
               day
               seven
               night
               .
               After
               which
               all
               were
               desired
               that
               they
               would
               please
               to
               report
               there
               at
               the
               following
               Conferences
               the
               Inventions
               which
               they
               conceiv'd
               likely
               to
               profit
               the
               publick
               ,
               with
               assurance
               that
               the
               honour
               and
               benefit
               thereof
               should
               be
               secur'd
               to
               themselves
               :
               and
               so
               the
               Company
               was
               dismiss'd
               .
            
          
        
         
           
             CONFERENCE
             II.
             
          
           
             
               I.
               Of
               Principles
               .
               II.
               Of
               the
               End
               of
               all
               Things
               .
            
          
           
             
               I.
               Of
               Principles
            
             
               THese
               five
               several
               acceptions
               of
               Principle
               were
               first
               considered
               .
            
             
               I.
               As
               it
               is
               taken
               for
               a
               Cause
               ,
               especially
               the
               Efficient
               ,
               even
               that
               of
               all
               Things
               ,
               and
               which
               hath
               no
               Beginning
               ,
               namely
               ,
               God
               ;
               who
               also
               being
               the
               End
               of
               all
               ,
               is
               upon
               that
               account
               called
               Alpha
               and
               Omega
               .
            
             
               II.
               For
               the
               beginning
               of
               quantity
               ;
               as
               a
               point
               is
               the
               beginning
               of
               a
               Line
               .
            
             
             
               III.
               For
               the
               beginning
               of
               some
               Action
               ;
               as
               the
               first
               step
               is
               the
               beginning
               of
               the
               race
               .
            
             
               IV.
               For
               that
               which
               is
               not
               made
               of
               it self
               ,
               nor
               any
               other
               ;
               but
               of
               which
               all
               things
               are
               made
               .
            
             
               V.
               For
               that
               of
               which
               a
               thing
               is
               made
               ,
               is
               compos'd
               ,
               and
               is
               known
               .
               Which
               definition
               comprehendeth
               the
               Principles
               of
               Generation
               ,
               Composition
               ,
               and
               Cognition
               .
               For
               according
               to
               the
               Order
               of
               Nature
               a
               thing
               is
               made
               before
               it
               is
               and
               it
               is
               before
               it
               is
               known
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Principles
               of
               Entity
               and
               Cognition
               are
               the
               same
               .
               For
               in
               that
               they
               constitute
               the
               thing
               ,
               they
               are
               called
               the
               Principles
               of
               Entity
               ;
               and
               inasmuch
               as
               Conclusions
               are
               drawn
               from
               them
               ,
               they
               are
               called
               Principles
               of
               Cognition
               ;
               Nevertheless
               deriving
               their
               original
               the
               one
               from
               the
               other
               :
               As
               from
               this
               Principle
               of
               Cognition
               ,
               
                 Nothing
                 is
                 made
                 out
                 of
                 nothing
                 ,
              
               it
               is
               concluded
               ,
               That
               then
               there
               must
               be
               a
               
                 First
                 Matter
              
               .
            
             
               The
               Third
               said
               ,
               That
               that
               distinction
               of
               the
               Three
               Principles
               of
               Generation
               ,
               viz.
               
                 Privation
                 ,
                 Matter
              
               ,
               and
               Form
               ,
               (
               whereof
               the
               first
               and
               the
               last
               are
               contraries
               ,
               two
               onely
               of
               
                 Composition
                 ,
                 viz.
              
               the
               two
               last
               )
               do's
               not
               signifie
               that
               there
               are
               three
               Principles
               of
               the
               thing
               which
               is
               made
               ;
               Seeing
               that
               in
               the
               instant
               that
               a
               thing
               is
               made
               ,
               
                 to
                 be
                 making
              
               (
               fieri
               )
               and
               
                 to
                 be
                 made
              
               (
               factum
               esse
               )
               are
               the
               same
               .
               Since
               then
               the
               thing
               made
               hath
               but
               two
               Principles
               ,
               that
               which
               is
               
                 in
                 making
              
               hath
               no
               more
               :
               Privation
               being
               but
               a
               Condition
               requisite
               to
               Generation
               ,
               as
               the
               Agent
               ,
               the
               End
               ,
               and
               some
               other
               External
               Principles
               are
               .
            
             
               The
               Fourth
               said
               ,
               That
               our
               Mind
               alone
               doth
               not
               make
               distinction
               between
               those
               three
               Principles
               ,
               but
               they
               differ
               in
               reality
               .
               Those
               who
               say
               Privation
               is
               more
               a
               Principle
               of
               Generation
               then
               the
               rest
               are
               mistaken
               ,
               in
               that
               they
               make
               Generation
               participate
               more
               of
               Non-entity
               then
               of
               Entity
               .
               But
               it
               is
               not
               ,
               seeing
               it
               ariseth
               out
               of
               the
               former
               to
               tend
               to
               the
               latter
               ,
               being
               in
               truth
               neither
               the
               one
               nor
               the
               other
               .
               He
               added
               ,
               that
               the
               Principle
               of
               Cognition
               is
               either
               First
               ,
               or
               Second
               .
               The
               First
               proves
               all
               ,
               and
               is
               prov'd
               by
               none
               ;
               't
               is
               the
               basis
               of
               all
               Sciences
               ,
               and
               hath
               two
               conditions
               ;
               namely
               ,
               that
               it
               can
               neither
               be
               deny'd
               nor
               prov'd
               .
               As
               it
               cannot
               be
               deny'd
               ,
               
                 That
                 of
                 two
                 Contradictories
                 one
                 is
                 true
                 ,
                 and
                 the
                 other
                 false
                 .
              
               Neither
               can
               the
               same
               be
               prov'd
               ,
               because
               there
               is
               nothing
               beyond
               it
               ,
               or
               more
               clear
               and
               evident
               .
               The
               Second
               Principles
               are
               those
               of
               the
               Sciences
               ,
               which
               they
               prove
               ,
               as
               themselves
               are
               prov'd
               by
               the
               first
               Principle
               .
               For
               example
               ,
               That
               Principle
               of
               Physick
               ,
               
                 Contraries
                 are
                 cured
                 by
                 their
                 Contraries
                 ,
              
               proves
               this
               ,
               
                 Evacuation
                 cureth
                 the
                 diseases
                 caused
                 by
                 plenitude
              
               ;
               and
               it self
               is
               proved
               by
               that
               other
               Principle
               of
               Natural
               Philosophy
               ,
               to
               which
               it
               is
               subordinate
               ,
               that
               
                 Action
                 is
                 onely
                 between
                 Contraries
              
               ;
               which
               is
               again
               prov'd
               by
               this
               ,
               That
               
                 Action
                 tendeth
                 to
                 render
                 the
                 Patient
                 like
                 to
                 the
                 Agent
                 .
              
               Which
               if
               it
               be
               deny'd
               ,
               't
               is
               answer'd
               that
               if
               the
               Agent
               do
               not
               render
               the
               Patient
               like
               to
               it self
               ,
               then
               this
               latter
               would
               not
               be
               altered
               ,
               and
               so
               not
               be
               a
               Patient
               :
               Which
               
               cannot
               be
               ,
               by
               the
               first
               Principle
               of
               Knowledge
               ;
               
                 That
                 a
                 thing
                 cannot
                 be
                 ,
                 and
                 not
                 be
                 ,
                 at
                 the
                 same
                 time
                 .
              
            
             
               The
               Fift
               divided
               Principles
               into
               those
               of
               Logick
               ,
               which
               constitute
               a
               Definition
               ,
               viz.
               The
               Genus
               and
               the
               Difference
               ;
               into
               those
               of
               Physicks
               ,
               which
               constitute
               corporeal
               things
               ,
               
                 viz.
                 Matter
              
               and
               Form
               ;
               into
               those
               of
               Metaphysicks
               ,
               which
               are
               Act
               and
               
                 Power
                 ,
                 Essence
              
               and
               Existence
               ,
               and
               the
               Nature
               and
               Inherence
               in
               all
               Accidents
               ;
               And
               lastly
               ,
               into
               Principles
               Mathematical
               ,
               which
               are
               a
               point
               in
               
                 continu'd
                 quantities
              
               ,
               and
               an
               Vnite
               in
               Numbers
               .
            
             
               The
               sixth
               fram'd
               this
               Question
               ,
               Since
               every
               thing
               that
               hath
               a
               Beginning
               hath
               also
               an
               End
               ,
               how
               is
               Number
               ,
               which
               hath
               a
               Unite
               for
               its
               Beginning
               ,
               Infinite
               ?
               It
               was
               answer'd
               by
               another
               ,
               That
               that
               infinity
               of
               Number
               is
               not
               
                 in
                 Act
              
               ,
               as
               its
               Beginning
               is
               ,
               but
               onely
               
                 in
                 Power
              
               .
               For
               when
               't
               is
               said
               ,
               
                 That
                 there
                 is
                 no
                 Number
                 so
                 great
                 ,
                 but
                 may
                 be
                 made
                 greater
                 to
                 infinity
                 ,
              
               this
               ought
               not
               to
               be
               accounted
               more
               strange
               then
               that
               other
               Proposition
               ,
               which
               is
               also
               true
               ,
               
                 viz.
                 That
                 a
                 Quantity
                 which
                 hath
                 a
                 Beginning
                 may
                 be
                 divided
                 without
                 End
              
               ;
               There
               being
               no
               Body
               so
               small
               but
               may
               be
               divided
               again
               into
               a
               less
               :
               For
               that
               
                 some
                 thing
              
               cannot
               be
               resolv'd
               into
               nothing
               ,
               as
               of
               nothing
               cannot
               be
               made
               
                 some
                 thing
              
               naturally
               .
            
             
               This
               matter
               was
               ended
               with
               another
               division
               of
               Principles
               into
               General
               and
               Particular
               .
               The
               General
               (
               said
               they
               )
               are
               some
               times
               ,
               but
               indiscreetly
               ,
               confounded
               with
               Causes
               and
               Elements
               .
               For
               every
               Principle
               is
               not
               a
               Cause
               ,
               nor
               every
               Cause
               an
               Element
               ,
               nor
               any
               Element
               a
               Principle
               :
               Although
               every
               Element
               be
               a
               Cause
               ,
               and
               every
               Cause
               be
               a
               Principle
               ,
               External
               or
               Internal
               .
               That
               every
               Principle
               is
               not
               a
               Cause
               ,
               appears
               by
               Privation
               ,
               which
               is
               a
               Principle
               (
               notwithstanding
               what
               hath
               been
               otherwise
               argu'd
               )
               by
               the
               Maxim
               above
               alledg'd
               ;
               That
               Action
               is
               onely
               between
               Contraries
               .
               Principles
               then
               must
               be
               such
               .
               Now
               the
               Matter
               is
               not
               contrary
               to
               the
               Form
               ;
               Therefore
               Privation
               must
               .
               That
               every
               Cause
               is
               not
               an
               Element
               ,
               is
               clear
               by
               the
               Final
               and
               the
               Efficient
               ,
               both
               of
               them
               being
               extrinsical
               to
               the
               Thing
               ;
               And
               nevertheless
               an
               Element
               is
               the
               least
               part
               of
               the
               Thing
               in
               which
               it
               is
               
                 in
                 Act
              
               or
               
                 in
                 Power
              
               .
               It
               is
               also
               manifest
               that
               an
               Element
               is
               not
               a
               Principle
               ,
               for
               it
               is
               compounded
               ,
               and
               corporeal
               ;
               which
               a
               Principle
               is
               not
               .
               Particular
               Principles
               are
               as
               various
               as
               there
               are
               several
               things
               in
               the
               world
               .
               So
               the
               Principle
               of
               Divinity
               is
               the
               Faith
               ;
               Of
               Physick
               ,
               to
               preserve
               the
               Man
               and
               destroy
               the
               disease
               ;
               Of
               Law
               ,
               that
               which
               is
               according
               to
               Nature
               ,
               Reason
               ,
               and
               Custome
               :
               The
               Principle
               of
               Understanding
               is
               Natural
               Evidence
               ;
               those
               of
               Oeconomy
               ,
               lawful
               acquisition
               and
               use
               of
               Goods
               ;
               Of
               Politicks
               ,
               Policy
               ,
               Prudence
               applyed
               to
               right
               Government
               ;
               Of
               Prudence
               ,
               that
               which
               is
               expedient
               to
               do
               or
               avoid
               ,
               The
               Principles
               of
               Mathematicks
               are
               its
               Axiomes
               ;
               As
               if
               ,
               of
               two
               equal
               tfiings
               ,
               you
               take
               away
               from
               one
               as
               much
               as
               from
               the
               other
               ,
               the
               remainder
               shall
               be
               equal
               .
            
             
               The
               Principles
               of
               History
               are
               Experience
               and
               Humane
               Faith
               :
               Of
               other
               Arts
               and
               Disciplines
               ,
               their
               Rules
               and
               Precepts
               .
               The
               
               Principles
               of
               Man
               as
               Man
               ,
               are
               the
               Body
               and
               the
               Soul
               ;
               as
               a
               mixt
               Substance
               ,
               the
               Four
               Elements
               ;
               as
               a
               Natural
               ,
               the
               Liver
               ;
               as
               Vital
               ,
               the
               Heart
               ;
               as
               an
               Animal
               or
               Sensitive
               ,
               the
               Brain
               ;
               as
               Reasonable
               ,
               the
               Intellect
               .
               The
               Principles
               of
               an
               Argument
               are
               the
               Major
               and
               the
               Minor.
               The
               End
               is
               the
               Principle
               of
               rational
               Actions
               ;
               as
               the
               Matter
               in
               things
               Natural
               ,
               and
               the
               Idea
               in
               Artificial
               .
            
          
           
             
               II.
               Of
               the
               End
               of
               all
               Things
               ..
            
             
               The
               Second
               Hour
               was
               imploy'd
               in
               discourse
               touching
               the
               End
               ;
               concerning
               which
               it
               was
               said
               ,
               First
               ,
               that
               End
               may
               be
               taken
               as
               many
               wayes
               as
               Beginning
               ;
               Improperly
               ,
               for
               the
               corruption
               of
               some
               thing
               (
               therefore
               ,
               saith
               Aristotle
               ,
               Death
               is
               not
               an
               End
               ,
               but
               a
               terme
               )
               Properly
               ,
               't
               is
               the
               Good
               whereunto
               all
               things
               tend
               ;
               and
               't
               is
               either
               first
               (
               as
               ,
               to
               make
               a
               medicine
               )
               or
               last
               (
               as
               to
               cure
               .
               )
               Things
               which
               can
               tend
               to
               this
               End
               are
               divided
               into
               four
               Classes
               .
               Some
               are
               furnish'd
               with
               Reason
               ,
               but
               not
               with
               Sense
               ;
               as
               the
               Angels
               or
               Intelligences
               :
               Others
               have
               Reason
               and
               Sense
               ,
               as
               Man
               :
               Others
               have
               Sense
               without
               Reason
               ,
               as
               Brutes
               :
               Others
               have
               neither
               Sense
               nor
               Reason
               ,
               as
               all
               the
               rest
               of
               the
               Creatures
               .
               Onely
               the
               two
               former
               Agents
               ,
               namely
               ,
               Angel
               and
               Man
               ,
               act
               formally
               for
               some
               End
               ;
               because
               they
               alone
               have
               the
               four
               conditions
               requisite
               for
               so
               doing
               ;
               viz.
               1.
               
               Knowledge
               of
               the
               End
               ;
               2.
               
               Knowledge
               of
               the
               Means
               which
               conduce
               thereunto
               ;
               3.
               
               A
               Will
               to
               attain
               it
               ;
               And
               4.
               
               Election
               or
               Choice
               of
               those
               Means
               .
               Others
               act
               indeed
               for
               it
               ,
               but
               improperly
               ;
               as
               the
               Spider
               and
               the
               Swallow
               ,
               though
               they
               frame
               onely
               by
               a
               natural
               Instinct
               ,
               the
               one
               its
               Web
               ,
               the
               other
               its
               Neast
               ,
               yet
               attain
               their
               End
               ;
               and
               the
               Stone
               is
               carried
               by
               its
               own
               weight
               to
               its
               Centre
               ,
               which
               is
               its
               Good
               ;
               but
               without
               the
               above-mention'd
               conditions
               .
            
             
               The
               Second
               went
               about
               to
               prove
               that
               some
               of
               those
               Animals
               ,
               which
               we
               account
               void
               of
               Reason
               ,
               Act
               formally
               for
               their
               End.
               For
               ,
               said
               he
               ,
               not
               to
               mention
               the
               Elephant
               ,
               recorded
               by
               Plutarch
               ,
               who
               divided
               his
               Oates
               in
               his
               Master's
               presence
               ,
               as
               to
               shew
               him
               that
               he
               had
               but
               half
               his
               allowance
               usually
               given
               him
               ;
               or
               that
               other
               who
               carried
               his
               Kettle
               to
               the
               River
               ,
               and
               fill'd
               it
               with
               water
               ,
               to
               try
               whether
               it
               had
               not
               a
               hole
               in
               it
               ;
               Nor
               the
               Ox
               ,
               who
               never
               went
               beyond
               the
               number
               of
               buckets
               of
               water
               which
               he
               was
               wont
               to
               draw
               ;
               Nor
               the
               Fox
               ,
               which
               layes
               his
               Ear
               to
               the
               Ice
               to
               listen
               whether
               the
               water
               moves
               still
               underneath
               ,
               before
               he
               trust
               himself
               upon
               it
               ;
               Nor
               the
               Hart
               of
               Crete
               ,
               which
               runs
               to
               the
               Dittany
               ,
               and
               ,
               as
               they
               say
               ,
               with
               that
               herb
               draws
               the
               Arrow
               out
               of
               his
               flesh
               :
               Is
               it
               not
               for
               the
               good
               of
               its
               young
               that
               the
               Swallow
               distills
               into
               their
               Eyes
               the
               juice
               of
               Celandine
               ,
               with
               which
               she
               recovers
               their
               sight
               ?
               From
               whence
               Men
               have
               learnt
               to
               make
               use
               of
               that
               herb
               against
               the
               filme
               of
               the
               Eye
               .
               Have
               we
               not
               Horses
               which
               let
               themselves
               blood
               ?
               Ha's
               not
               the
               Dog
               election
               of
               all
               the
               wayes
               ,
               whereof
               he
               chooses
               onely
               that
               which
               his
               Master
               went
               ,
               who
               (
               with
               all
               the
               goodly
               prerogatives
               that
               he
               ascribes
               to
               himself
               above
               him
               )
               cannot
               do
               so
               much
               as
               his
               Dog
               ?
               And
               though
               the
               Example
               be
               familiar
               ,
               do
               we
               not
               see
               Domestick
               Animals
               
               whom
               the
               Apprehension
               of
               beating
               keeps
               often
               from
               doing
               the
               mischief
               to
               which
               their
               natural
               inclination
               leads
               them
               :
               Which
               is
               ,
               not
               onely
               to
               know
               an
               End
               ,
               but
               amongst
               many
               to
               choose
               the
               best
               .
            
             
               The
               Third
               reply'd
               ,
               That
               these
               Examples
               evidence
               the
               dexterity
               of
               Man's
               wit
               ;
               who
               knows
               how
               to
               apply
               them
               to
               his
               own
               purposes
               :
               But
               ,
               in
               reality
               ,
               it
               belongs
               not
               to
               a
               Brute
               ,
               what
               ever
               advantage
               it
               may
               get
               by
               commerce
               with
               Man
               ,
               to
               know
               its
               End
               
                 as
                 an
                 End
              
               :
               Because
               the
               End
               is
               that
               which
               measures
               the
               Means
               ;
               a
               Mean
               (
               Medium
               )
               being
               not
               the
               better
               for
               that
               it
               is
               greater
               ,
               but
               for
               that
               it
               is
               fitter
               proportion'd
               to
               its
               End.
               So
               when
               Hippocrates
               cures
               the
               Cramp
               with
               cold
               water
               ,
               the
               Cure
               is
               not
               less
               excellent
               then
               if
               he
               did
               it
               with
               potable
               Gold.
               Now
               this
               Comparing
               and
               Measuring
               is
               a
               work
               of
               the
               Understanding
               .
            
             
               The
               Fourth
               said
               ,
               As
               all
               other
               Lights
               disappear
               at
               the
               Sun
               's
               ,
               so
               all
               the
               other
               Ends
               must
               give
               place
               to
               the
               Last
               ,
               which
               is
               the
               
                 Supreme
                 Good
              
               ,
               or
               ,
               Felicity
               :
               Which
               being
               either
               Natural
               or
               Supernatural
               ,
               and
               this
               latter
               inexpressible
               ;
               It
               seems
               that
               the
               present
               Exercise
               ought
               to
               terminate
               in
               the
               former
               ,
               namely
               ,
               Natural
               Felicity
               .
               This
               Beatitude
               ,
               in
               what
               ever
               thing
               it
               is
               found
               ,
               (
               for
               Saint
               Augustine
               reckons
               above
               eight
               hundred
               Opinions
               about
               it
               ,
               and
               yet
               more
               may
               be
               added
               to
               the
               number
               )
               consists
               in
               the
               most
               excellent
               Action
               of
               Man
               ,
               which
               cannot
               depend
               but
               upon
               the
               noblest
               Faculties
               ,
               the
               Understanding
               and
               the
               Will.
               The
               Action
               of
               the
               former
               is
               to
               Vnderstand
               ;
               That
               of
               the
               Latter
               is
               to
               Will.
               The
               Felicity
               then
               of
               Man
               consists
               in
               Vnderstanding
               well
               ,
               and
               in
               Willing
               well
               ,
               or
               Loving
               ;
               For
               the
               pleasure
               of
               Enjoyment
               is
               but
               the
               relishing
               of
               this
               Felicity
               ,
               not
               the
               Felicity
               it self
               ,
               as
               some
               have
               thought
               ,
               with
               Epicurus
               ,
               who
               is
               to
               be
               blam'd
               onely
               in
               this
               regard
               :
               For
               it
               is
               neither
               true
               ,
               nor
               credible
               ,
               that
               a
               Philosopher
               could
               so
               much
               forget
               himself
               as
               the
               vulgar
               imputes
               to
               him
               ,
               to
               place
               the
               Supreme
               Good
               in
               Pleasures
               ,
               even
               the
               foulest
               and
               grossest
               .
            
             
               The
               Fifth
               maintain'd
               ,
               That
               it
               was
               unprofitable
               to
               speak
               of
               a
               Thing
               which
               is
               not
               ;
               Meaning
               ,
               that
               pretended
               worldly
               Felicity
               which
               Men
               onely
               fancy
               ;
               and
               to
               that
               Induction
               which
               Solomon
               makes
               of
               all
               the
               things
               in
               which
               Men
               seek
               their
               contentment
               in
               vain
               ,
               he
               added
               Authorities
               holy
               and
               profane
               ;
               to
               shew
               that
               there
               is
               nothing
               happy
               on
               all
               sides
               ;
               and
               that
               Solon
               had
               reason
               to
               say
               ,
               That
               Felicity
               is
               not
               to
               be
               found
               in
               this
               Life
               .
               
            
             
               The
               Sixth
               reply'd
               ,
               That
               what
               is
               said
               of
               the
               Miseries
               of
               this
               corruptible
               Life
               ,
               compar'd
               with
               the
               beatitude
               of
               the
               other
               eternal
               ,
               ought
               not
               to
               be
               confounded
               and
               taken
               absolutely
               .
               That
               the
               contentments
               of
               the
               one
               cannot
               be
               too
               much
               vilifi'd
               ,
               in
               respect
               to
               the
               ravishments
               of
               the
               other
               ;
               of
               which
               the
               Pagans
               themselves
               had
               knowledge
               enough
               (
               though
               under
               several
               names
               )
               by
               the
               sole
               Light
               of
               Nature
               ,
               to
               cause
               them
               to
               make
               the
               Fiction
               of
               the
               
                 Elizian
                 Fields
              
               ;
               in
               comparison
               of
               which
               they
               held
               that
               there
               was
               nothing
               but
               unpleasantness
               in
               this
               world
               .
               But
               as
               the
               barbarousness
               of
               some
               Ages
               past
               is
               not
               to
               be
               compar'd
               with
               
               the
               Politeness
               and
               Learning
               of
               this
               (
               and
               yet
               there
               was
               alwayes
               some
               or
               other
               amongst
               them
               that
               pass'd
               for
               an
               accomplish'd
               Man
               )
               so
               because
               there
               is
               a
               great
               Felicity
               in
               Heaven
               ,
               it
               is
               not
               to
               be
               infer'd
               that
               there
               is
               none
               at
               all
               upon
               Earth
               .
               Besides
               ,
               we
               might
               (
               contrary
               to
               the
               receiv'd
               Maxime
               )
               accuse
               Nature
               of
               having
               made
               some
               thing
               in
               vain
               ,
               by
               Imprinting
               in
               Man
               that
               desire
               of
               becoming
               happy
               in
               this
               world
               ,
               if
               he
               cannot
               be
               so
               .
            
             
               The
               Seventh
               said
               ,
               That
               a
               Man
               is
               not
               happy
               by
               possessing
               some
               Excellent
               Thing
               ,
               but
               by
               the
               satiating
               of
               his
               desire
               .
               And
               therefore
               if
               (
               which
               is
               impossible
               )
               a
               happy
               Man
               should
               desire
               some
               greater
               Good
               ,
               he
               were
               no
               longer
               happy
               .
               As
               on
               the
               contrary
               ,
               he
               who
               can
               satisfie
               himself
               with
               the
               least
               Good
               ,
               is
               nevertheless
               happy
               .
               For
               't
               is
               the
               correspondence
               or
               sutableness
               which
               makes
               a
               Good
               to
               be
               estemed
               such
               .
               A
               Good
               may
               content
               the
               Appetite
               without
               reflection
               ;
               but
               ifthe
               conditions
               of
               the
               Enjoyment
               be
               reflected
               upon
               ,
               it
               will
               suffice
               for
               the
               rendring
               it
               perfect
               ,
               that
               the
               Imagination
               exempt
               it
               from
               all
               imperfection
               ,
               and
               attribute
               all
               the
               Prerogatives
               to
               it
               which
               the
               Will
               desires
               in
               it
               ;
               although
               it
               deceive
               it self
               .
            
             
               The
               Eight
               defined
               ,
               The
               
                 Supreme
                 Good
              
               ,
               (
               after
               
                 Aristotle
                 )
                 The
                 Action
                 of
                 the
                 most
                 perfect
                 Virtue
                 ,
              
               (
               which
               is
               Wisedom
               and
               Prudence
               )
               
                 in
                 a
                 perfect
                 Age
                 and
                 a
                 long
                 Life
                 ,
                 accompani'd
                 with
                 the
                 Goods
                 of
                 the
                 Body
                 and
                 of
                 Fortune
                 ,
                 viz.
              
               Health
               ,
               Beauty
               ,
               Nobility
               ,
               Riches
               ,
               and
               Godly
               Children
               .
               Not
               that
               the
               Felicity
               which
               is
               call'd
               Formal
               consists
               in
               these
               Goods
               ;
               but
               they
               serve
               for
               instruments
               and
               ornaments
               unto
               it
               ,
               as
               't
               is
               hard
               for
               a
               sick
               Man
               to
               become
               Learned
               ,
               and
               for
               a
               poor
               to
               exercise
               the
               Virtues
               of
               Liberality
               and
               Magnisicence
               .
            
             
               The
               Ninth
               said
               ,
               That
               in
               Morality
               the
               General
               Propositions
               are
               easier
               to
               be
               assented
               to
               ,
               then
               the
               Particular
               ;
               Yea
               ,
               that
               there
               are
               many
               to
               which
               all
               the
               world
               assents
               in
               general
               termes
               ;
               As
               ,
               
                 That
                 Virtue
                 ought
                 to
                 be
                 Loved
                 .
              
               For
               then
               we
               willingly
               embrace
               it
               wholly
               naked
               .
               But
               by
               reason
               of
               the
               difficulties
               which
               accompany
               it
               ,
               Opinions
               become
               divided
               .
               The
               Prudent
               ,
               who
               knows
               how
               to
               moderate
               his
               Passions
               ,
               willeth
               it
               ;
               The
               Incontinent
               ,
               who
               pleaseth
               to
               let
               himself
               be
               hurried
               by
               the
               torrent
               ,
               willeth
               it
               not
               ;
               And
               denying
               in
               the
               retail
               what
               he
               before
               approv'd
               in
               the
               gross
               ,
               contradicts
               himself
               .
               Another
               willeth
               and
               willeth
               it
               not
               ,
               because
               he
               willeth
               it
               too
               faintly
               ,
               or
               doth
               not
               sufficiently
               avoid
               the
               occasions
               which
               lead
               to
               Vice.
               Thus
               all
               the
               world
               agrees
               ,
               That
               it
               behoveth
               to
               render
               to
               every
               one
               that
               which
               belongs
               to
               him
               ;
               but
               in
               the
               Application
               ,
               the
               honest
               Man
               doth
               so
               ,
               the
               dishonest
               doth
               the
               contrary
               .
               There
               is
               not
               the
               Man
               but
               confesseth
               ,
               That
               the
               End
               ought
               to
               be
               prefer'd
               before
               the
               Means
               which
               conduce
               to
               that
               End
               ;
               But
               one
               takes
               for
               an
               End
               that
               which
               another
               takes
               for
               a
               Means
               .
               The
               Covetous
               (
               and
               indeed
               most
               Men
               )
               take
               Riches
               for
               the
               End
               ,
               and
               Virtue
               for
               the
               Means
               .
               On
               the
               contrary
               ,
               the
               Good
               Man
               takes
               Riches
               for
               the
               Means
               ,
               and
               Virtue
               for
               his
               End.
               In
               my
               Judgement
               ,
               the
               true
               Felicity
               of
               Man
               in
               this
               world
               comprehendeth
               the
               Goods
               of
               the
               Mind
               ,
               as
               the
               End
               ;
               the
               Goods
               of
               the
               Body
               and
               Fortune
               onely
               as
               the
               Means
               .
            
             
             
               There
               was
               none
               in
               the
               Company
               but
               seem'd
               to
               have
               a
               Mind
               to
               speak
               something
               to
               this
               great
               Question
               ;
               of
               which
               ,
               out
               of
               this
               Conference
               ,
               even
               every
               particular
               Man
               daily
               passeth
               Judgement
               without
               speaking
               .
               For
               he
               who
               forgets
               all
               things
               else
               ,
               for
               the
               acquiring
               of
               Honour
               or
               Riches
               ,
               or
               for
               the
               taking
               of
               his
               Pleasure
               ,
               doth
               he
               not
               imply
               that
               he
               maketh
               the
               same
               his
               Supreme
               Good
               ?
               He
               that
               entreth
               into
               a
               Religious
               Order
               ,
               doth
               he
               not
               seek
               the
               same
               in
               Religion
               ?
               And
               so
               of
               others
               .
               But
               for
               that
               the
               Second
               Hour
               was
               slipt
               away
               ,
               the
               Company
               proceeded
               to
               determine
               the
               matter
               to
               be
               treated
               of
               at
               the
               next
               Conference
               ;
               which
               was
               ,
               for
               the
               First
               Hour
               ,
               
                 Of
                 Causes
                 in
                 General
              
               .
               And
               because
               there
               is
               observ'd
               in
               some
               ,
               even
               the
               most
               equitable
               ,
               an
               ardour
               in
               maintaining
               their
               Judgements
               ,
               though
               every
               one
               was
               sufficiently
               warn'd
               that
               this
               place
               is
               to
               have
               no
               disputings
               ,
               and
               that
               none
               is
               oblig'd
               to
               uphold
               what
               he
               hath
               said
               with
               new
               Reasons
               ,
               (
               our
               sentiments
               here
               being
               all
               free
               ;
               )
               It
               was
               propos'd
               ,
               for
               the
               second
               point
               ,
               to
               be
               particularly
               inquir'd
               ,
               
                 Why
                 every
                 one
                 desires
                 to
                 have
                 his
                 own
                 Judgement
                 follow'd
                 ,
                 though
                 he
                 have
                 no
                 interest
                 therein
                 .
              
            
             
               The
               Hour
               design'd
               for
               Inventions
               began
               with
               the
               Report
               made
               by
               the
               Commissioners
               nominated
               at
               the
               last
               Conference
               for
               examining
               the
               Book
               containing
               the
               Method
               of
               Teaching
               the
               Liberal
               Disciplines
               
                 by
                 Playing
              
               ;
               The
               Report
               was
               ,
               That
               the
               Author
               seem'd
               very
               capable
               of
               performing
               it
               ,
               the
               Discourse
               being
               written
               in
               a
               good
               stile
               ;
               That
               he
               evidently
               prov'd
               that
               the
               thing
               is
               Practicable
               ;
               as
               well
               in
               respect
               of
               the
               Method
               it self
               ,
               which
               seemes
               feasable
               ,
               as
               the
               Masters
               of
               the
               Play
               ,
               and
               the
               Disciplines
               .
               But
               for
               that
               he
               discover'd
               his
               meaning
               onely
               in
               the
               Art
               of
               Teaching
               to
               read
               and
               write
               ,
               and
               not
               in
               the
               other
               Disciplines
               ,
               they
               could
               not
               give
               their
               Judgements
               upon
               more
               then
               what
               appear'd
               to
               them
               ;
               and
               so
               much
               they
               lik'd
               and
               approv'd
               .
            
             
               Then
               an
               Other
               presented
               a
               Latine
               Poem
               ,
               Entitl'd
               ,
               
                 Fulmen
                 in
                 Aquilam
              
               ,
               containing
               ,
               in
               Twelve
               Books
               ,
               Twelve
               Thousand
               Heroick
               Verses
               ,
               in
               which
               was
               compriz'd
               the
               Life
               ,
               Atchievments
               ,
               and
               Death
               of
               the
               King
               of
               Sweden
               ;
               Having
               first
               Remonstrated
               to
               the
               Company
               that
               the
               great
               reputation
               of
               these
               Conferences
               brought
               him
               from
               his
               own
               Country
               to
               this
               City
               ,
               that
               he
               might
               correct
               ,
               refine
               ,
               and
               polish
               his
               work
               ,
               by
               the
               censure
               of
               so
               many
               great
               Wits
               as
               met
               there
               ;
               Conceiving
               there
               is
               no
               better
               way
               to
               write
               things
               for
               lasting
               ,
               then
               to
               pass
               them
               under
               the
               Judgements
               of
               many
               .
               Whereupon
               Commissioners
               were
               assigned
               to
               him
               for
               that
               end
               ,
               into
               whose
               hands
               he
               deliver'd
               his
               Work.
               
            
             
               After
               which
               ,
               to
               shew
               that
               something
               has
               a
               Beginning
               ,
               and
               yet
               no
               End
               ;
               Another
               offer'd
               to
               make
               appear
               the
               Experiment
               of
               a
               
                 Perpetual
                 Motion
              
               ,
               if
               the
               matter
               could
               be
               kept
               from
               decaying
               .
            
             
               A
               Third
               answer'd
               ,
               That
               making
               it
               of
               Glass
               ,
               the
               matter
               would
               be
               Eternal
               ,
               Glass
               being
               the
               last
               Product
               of
               Nature
               ;
               And
               that
               thence
               the
               Conjecture
               is
               probable
               that
               the
               Earth
               will
               be
               vitrifi'd
               by
               the
               last
               Conflagration
               ,
               and
               by
               that
               means
               become
               diaphanous
               and
               resplendent
               .
               And
               thus
               ended
               this
               Conference
               .
            
          
        
         
           
           
             CONFERENCE
             III.
             
          
           
             
               I.
               Of
               Causes
               in
               General
               .
               II.
               Whence
               it
               is
               that
               every
               one
               is
               zealous
               for
               his
               own
               Opinion
               ,
               though
               it
               be
               of
               no
               importance
               to
               him
               .
            
          
           
             
               I.
               Of
               Causes
               in
               General
               .
            
             
               HE
               who
               spoke
               first
               ,
               said
               ,
               That
               the
               word
               Cause
               must
               not
               be
               confounded
               with
               that
               of
               Reason
               ,
               though
               it
               seemes
               so
               in
               our
               manner
               of
               Speech
               ;
               because
               an
               Effect
               serves
               sometime
               for
               a
               Reason
               to
               prove
               its
               Cause
               .
               As
               when
               I
               am
               ask'd
               the
               reason
               by
               which
               I
               know
               that
               Fire
               is
               Light
               ;
               I
               Answer
               ,
               
                 By
                 its
                 ascending
                 upwards
              
               ;
               which
               is
               the
               Effect
               of
               Fire
               ,
               and
               the
               proof
               but
               not
               the
               Cause
               of
               its
               lightness
               .
               Cause
               also
               differs
               from
               Principle
               ,
               because
               every
               Cause
               is
               real
               ,
               and
               imparts
               a
               being
               different
               from
               its
               own
               ;
               which
               Privation
               (
               being
               a
               Principle
               )
               hath
               not
               :
               And
               so
               every
               Cause
               is
               a
               Principle
               ,
               but
               every
               Principle
               is
               not
               a
               Cause
               .
               Now
               a
               Cause
               is
               
                 That
                 which
                 produceth
                 an
                 Effect
              
               .
               There
               are
               
                 Four
                 ;
                 Matter
                 ,
                 Form
              
               ,
               the
               Agent
               ,
               and
               its
               End.
               Which
               Number
               is
               not
               drawn
               from
               any
               real
               distinction
               between
               them
               ;
               Seeing
               many
               times
               one
               and
               the
               same
               Thing
               is
               Form
               ,
               Agent
               ,
               and
               End
               ,
               in
               several
               respects
               .
               So
               the
               Rational
               Soul
               is
               the
               Form
               of
               Man
               ,
               the
               Efficient
               Cause
               of
               his
               Ratiocination
               ,
               and
               the
               next
               End
               of
               the
               Creation
               .
               But
               it
               is
               drawn
               from
               the
               four
               wayes
               of
               
                 being
                 a
                 Cause
              
               ,
               which
               are
               call'd
               Causalities
               ;
               whereof
               one
               susteineth
               the
               Forms
               ,
               to
               wit
               ,
               the
               Matter
               ,
               An
               Other
               informeth
               that
               Matter
               ,
               and
               is
               the
               Form
               ;
               A
               Third
               produceth
               that
               Form
               ,
               and
               uniteth
               it
               to
               the
               Matter
               ,
               and
               is
               the
               
                 Agent
                 ,
                 or
                 Efficient
              
               Cause
               ;
               The
               Fourth
               by
               its
               goodness
               exciteth
               the
               Agent
               to
               act
               ,
               and
               is
               the
               Final
               Cause
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Causes
               are
               handled
               diversly
               ,
               according
               to
               the
               diversity
               of
               Sciences
               .
               The
               Logician
               speaks
               of
               them
               
                 so
                 far
              
               as
               he
               draws
               from
               them
               his
               
                 Demonstrations
                 ,
                 Definitions
              
               ,
               and
               
                 Probable
                 Arguments
              
               :
               The
               
                 Natural
                 Philosopher
                 ,
                 inasmuch
              
               as
               they
               are
               the
               Principles
               of
               all
               kind
               of
               Alterations
               hapning
               in
               natural
               bodies
               :
               The
               Metaphysitian
               ,
               as
               Cause
               is
               a
               Species
               of
               Entity
               ,
               which
               is
               generally
               divided
               into
               Cause
               and
               Effect
               :
               In
               which
               consideration
               Supernatural
               Things
               have
               also
               some
               Causes
               ,
               but
               not
               all
               .
               Wherefore
               ,
               in
               my
               Judgement
               ,
               said
               he
               ,
               Cause
               taken
               in
               general
               cannot
               be
               divided
               into
               the
               Four
               Species
               above
               mention'd
               ;
               because
               Spirits
               have
               no
               Material
               Cause
               :
               but
               it
               ought
               to
               be
               first
               divided
               ,
               in
               reference
               to
               Immaterial
               things
               ,
               into
               Efficient
               and
               Final
               ;
               and
               into
               the
               four
               abovesaid
               ,
               in
               respect
               of
               Material
               .
               That
               Efficient
               Cause
               is
               
                 the
                 first
                 principle
                 of
                 Motion
                 and
                 Rest
                 ,
              
               and
               is
               of
               two
               sorts
               ;
               
                 viz.
                 Vniversal
              
               or
               Equivocal
               ,
               and
               Particular
               or
               Vnivocal
               .
               The
               former
               can
               produce
               several
               effects
               of
               
                 different
                 Species
              
               ,
               whether
               it
               depend
               not
               on
               any
               other
               ,
               as
               God
               ,
               and
               is
               then
               call'd
               the
               
                 First
                 Cause
              
               ;
               or
               depend
               on
               some
               other
               ,
               and
               is
               call'd
               a
               
                 Second
                 Cause
              
               ;
               As
               the
               Sun
               ,
               which
               together
               with
               Man
               generates
               
               Man.
               The
               Particular
               (
               otherwise
               ,
               Univocal
               )
               Cause
               is
               that
               which
               produceth
               
                 one
                 sort
                 of
                 effect
              
               alone
               ;
               As
               Man
               generateth
               Man.
               The
               Material
               Cause
               is
               that
               
                 of
                 which
                 something
                 is
                 made
              
               .
               The
               Formal
               Cause
               is
               that
               
                 which
                 causeth
                 the
                 Thing
                 to
                 be
                 that
                 which
                 it
                 is
                 ,
              
               whether
               Essentially
               ,
               as
               the
               Soul
               makes
               the
               Man
               ;
               or
               Accidentally
               ,
               as
               a
               round
               form
               makes
               a
               Bowle
               .
               The
               Final
               is
               that
               
                 which
                 incites
                 the
                 Agent
                 to
                 act
                 :
              
               as
               Gain
               doth
               the
               Merchant
               to
               Traffick
               .
            
             
               The
               Third
               said
               ,
               Matter
               and
               Form
               being
               parts
               of
               the
               whole
               cannot
               be
               Causes
               thereof
               ;
               because
               then
               they
               would
               be
               Causes
               of
               themselves
               ;
               which
               is
               absurd
               .
               Neither
               is
               the
               End
               a
               Cause
               ,
               but
               onely
               the
               term
               and
               rest
               of
               the
               Cause
               ;
               Besides
               ,
               there
               are
               some
               Ends
               which
               are
               impossible
               to
               obtain
               ,
               and
               are
               nothing
               of
               reality
               ,
               such
               as
               a
               Cause
               ought
               to
               be
               ;
               as
               when
               Heliogabalus
               propounded
               to
               himself
               to
               become
               a
               Woman
               ,
               others
               to
               fly
               ,
               to
               become
               invisible
               ,
               and
               the
               like
               absurdities
               .
               So
               that
               there
               is
               but
               the
               Efficient
               Sole
               Cause
               of
               all
               Things
               ,
               which
               is
               the
               
                 Internal
                 Idea
              
               in
               God
               ,
               which
               is
               nothing
               else
               but
               that
               Fiat
               which
               created
               the
               World.
               'T
               is
               that
               very
               Cause
               which
               produceth
               all
               things
               in
               all
               different
               times
               and
               places
               ,
               and
               acts
               upon
               
                 Art
                 ,
                 Nature
              
               ,
               and
               Nothing
               ;
               whence
               it
               is
               that
               All
               Entity
               ,
               conformable
               to
               that
               Increated
               Exemplar
               ,
               beareth
               those
               three
               Characters
               ,
               
                 Truth
                 ,
                 Goodness
              
               ,
               and
               Vnity
               ,
               which
               all
               things
               are
               bound
               to
               represent
               ,
               under
               the
               Penalty
               of
               becoming
               Nothing
               ,
               out
               of
               which
               they
               were
               produced
               .
               'T
               is
               a
               Circle
               (
               according
               to
               Trismegist
               )
               
                 whose
                 Centre
                 is
                 every
                 where
                 ,
                 and
                 Circumference
                 no
                 where
              
               ;
               which
               possibly
               mov'd
               Galen
               to
               term
               Man
               the
               Centre
               of
               Mixt
               Bodies
               ;
               and
               all
               Antiquity
               ,
               a
               
                 Little
                 World
              
               ;
               and
               made
               Saint
               Thomas
               say
               ,
               that
               
                 Man
                 hath
                 been
                 united
                 hypostatically
                 to
                 God
                 the
                 Son
                 ,
                 who
                 is
                 the
                 Idea
                 of
                 the
                 Father
                 ,
                 for
                 the
                 rejoyning
                 of
                 all
                 the
                 productions
                 of
                 the
                 world
                 to
                 their
                 first
                 Principle
                 .
              
               Here
               he
               fell
               into
               Divinity
               ,
               but
               he
               was
               admonish'd
               to
               observe
               the
               Rules
               appointed
               by
               this
               Assembly
               ,
               to
               keep
               as
               far
               off
               as
               possible
               from
               such
               Matters
               ;
               and
               so
               he
               ended
               ,
               when
               he
               had
               mention'd
               the
               order
               that
               is
               observ'd
               in
               the
               actions
               of
               that
               Idea
               ,
               (
               which
               said
               he
               )
               acteth
               first
               upon
               the
               Intelligences
               as
               nearest
               approaching
               to
               its
               pure
               Nature
               ;
               they
               upon
               the
               Heavens
               ,
               these
               upon
               the
               Elements
               ,
               and
               these
               upon
               mixt
               bodies
               .
            
             
               The
               Fourth
               added
               ,
               That
               that
               Idea
               is
               a
               Cause
               not
               onely
               in
               Natural
               Things
               ,
               but
               also
               in
               Artificial
               .
               As
               in
               the
               building
               of
               a
               House
               ,
               the
               Idea
               which
               the
               Architect
               hath
               in
               his
               Mind
               excited
               his
               Will
               ,
               and
               this
               commands
               the
               Motive-faculty
               of
               the
               Members
               ,
               or
               those
               of
               his
               Laborours
               ,
               to
               dispose
               the
               Stones
               ,
               Timber
               ,
               and
               Morter
               ;
               which
               entring
               into
               the
               Composition
               of
               the
               Building
               ,
               cannot
               (
               for
               the
               Reason
               above-mention'd
               )
               be
               Causes
               of
               it
               ,
               as
               neither
               can
               the
               
                 proportion
                 and
                 form
              
               .
            
             
               An
               Other
               said
               ,
               That
               if
               the
               Idea
               be
               a
               Cause
               ,
               (
               which
               cannot
               be
               but
               in
               Artificial
               Things
               )
               it
               must
               be
               the
               Formal
               ,
               and
               not
               the
               Efficient
               ;
               since
               it
               is
               nothing
               else
               but
               an
               Original
               ,
               in
               imitation
               of
               which
               the
               Artificer
               labours
               ;
               and
               since
               the
               work
               derives
               its
               form
               from
               that
               Idea
               which
               is
               the
               Copy
               .
            
             
             
               It
               was
               added
               by
               a
               Sixth
               ,
               That
               the
               Idea
               is
               not
               Cause
               ,
               but
               the
               true
               Essence
               of
               Things
               ,
               and
               the
               first
               objective
               Verity
               which
               precedes
               all
               Knowledge
               Humane
               ,
               but
               not
               Divine
               ;
               and
               is
               onely
               hereby
               distinct
               from
               Nothing
               ,
               in
               that
               it
               is
               known
               by
               God
               :
               which
               suteth
               not
               with
               Nothing
               ,
               from
               which
               any
               thing
               cannot
               be
               distinguish'd
               ;
               but
               it
               must
               be
               ,
               if
               not
               
                 in
                 Act
              
               ,
               at
               least
               
                 in
                 Power
              
               .
            
             
               The
               Seventh
               ,
               amplifying
               touching
               Ideas
               ,
               said
               ,
               That
               upon
               the
               Knowledge
               of
               them
               depend
               all
               Sciences
               and
               Arts
               ,
               but
               especially
               all
               what
               Men
               call
               Inventions
               ,
               which
               are
               nothing
               less
               then
               such
               ;
               because
               't
               is
               no
               more
               possible
               to
               invent
               some
               thing
               new
               ,
               then
               to
               create
               some
               substance
               ,
               and
               make
               some
               thing
               of
               nothing
               .
               But
               as
               all
               things
               are
               made
               by
               Transmutation
               ,
               so
               no
               Novelty
               is
               produc'd
               by
               Imitation
               ,
               either
               of
               things
               which
               are
               really
               existent
               ,
               or
               which
               our
               Mind
               frames
               and
               connects
               ;
               as
               of
               a
               Mountain
               and
               Gold
               ,
               it
               makes
               a
               Golden
               Mountain
               .
               Thus
               the
               four
               most
               Excellent
               Inventions
               of
               the
               Modern
               Ages
               ;
               The
               Compass
               ,
               the
               
                 Gun
                 ,
                 Printing
              
               ,
               and
               Perspective-glasses
               ;
               the
               two
               former
               were
               deriv'd
               from
               Experiments
               of
               the
               Load-stone
               ,
               from
               the
               effect
               of
               shooting
               Trunks
               and
               Fire
               .
               As
               for
               Printing
               ,
               what
               is
               the
               Matrice
               wherein
               the
               Founders
               cast
               their
               Characters
               ,
               or
               those
               Characters
               compos'd
               in
               a
               flat
               Form
               ,
               as
               also
               Copper-cuts
               ,
               but
               a
               perfect
               Exemplar
               and
               Idea
               ,
               which
               is
               communicated
               fully
               to
               all
               its
               individuals
               ?
               And
               Perspective-glasses
               are
               nothing
               but
               ordinary
               ones
               multiply'd
               .
            
             
               Another
               said
               ,
               That
               Causes
               cannot
               be
               known
               at
               all
               ;
               whence
               it
               comes
               to
               pass
               that
               we
               have
               no
               certain
               Knowledge
               ;
               Now
               to
               
                 know
                 ,
                 is
                 to
                 know
                 a
                 thing
                 by
                 its
                 Causes
                 .
              
               For
               the
               
                 Vniversal
                 Efficient
              
               Cause
               is
               above
               us
               ,
               and
               surpasseth
               the
               capacity
               of
               our
               Understanding
               ;
               and
               hence
               all
               the
               other
               inferiour
               and
               subordinate
               ones
               are
               unknown
               ,
               because
               their
               Cause
               is
               not
               known
               .
               The
               Final
               is
               not
               in
               our
               power
               ,
               and
               being
               not
               so
               cannot
               be
               known
               ,
               because
               knowing
               presupposeth
               
                 being
                 .
                 Formes
              
               and
               
                 Specifical
                 Differences
              
               are
               hidden
               to
               us
               .
               The
               Matter
               is
               so
               unknown
               ,
               and
               so
               little
               
                 a
                 thing
              
               ,
               that
               even
               Aristotle
               could
               not
               define
               it
               ,
               saving
               
                 by
                 what
                 it
                 is
                 not
              
               ,
               or
               by
               Analogy
               and
               Proportion
               to
               other
               things
               ;
               But
               since
               Proportion
               cannot
               be
               but
               between
               two
               things
               equally
               known
               ,
               and
               the
               
                 First
                 Matter
              
               being
               not
               so
               ,
               (
               so
               much
               as
               the
               Wax
               ,
               to
               which
               ,
               for
               Example
               ,
               it
               is
               compar'd
               )
               our
               Mind
               cannot
               comprehend
               that
               Analogy
               .
            
             
               The
               Ninth
               said
               ,
               That
               the
               Elements
               (
               which
               he
               held
               to
               be
               the
               
                 First
                 Matter
              
               )
               are
               ingenerable
               and
               incorruptible
               ;
               Mixt
               Bodies
               being
               nothing
               else
               but
               those
               Elements
               united
               in
               sundry
               fashions
               .
               That
               this
               
                 Harmonical
                 Vnion
              
               and
               Symmetry
               is
               the
               form
               of
               Mixts
               ,
               which
               is
               nothing
               but
               a
               certain
               Mode
               or
               Fashion
               of
               Being
               :
               Whence
               in
               all
               kind
               of
               Generation
               ,
               there
               being
               no
               
                 Substantial
                 Mutation
              
               ,
               but
               onely
               a
               
                 Conjunction
                 and
                 Separation
              
               of
               the
               Elements
               ,
               there
               is
               no
               other
               Cause
               but
               
                 their
                 Matter
              
               .
               Which
               is
               thus
               prov'd
               to
               be
               the
               First
               ;
               because
               if
               there
               be
               a
               second
               granted
               ,
               then
               as
               Brass
               ,
               being
               the
               Matter
               of
               a
               Statue
               ,
               that
               Brass
               must
               have
               another
               
               Matter
               ,
               and
               this
               is
               a
               Third
               ,
               and
               so
               to
               Infinity
               ;
               unless
               one
               First
               be
               acknowledg'd
               .
            
             
               The
               Tenth
               said
               ,
               That
               if
               a
               Material
               Cause
               be
               admitted
               ,
               the
               Three
               other
               must
               be
               admitted
               also
               .
               For
               Matter
               naturally
               desiring
               Formes
               ,
               it
               is
               alter'd
               from
               one
               into
               another
               ,
               and
               that
               Alteration
               cannot
               arise
               from
               it self
               :
               For
               Nothing
               is
               altered
               by
               it self
               but
               by
               an
               other
               .
               It
               comes
               then
               from
               some
               Agent
               which
               moves
               that
               Matter
               ,
               and
               which
               is
               the
               Efficient
               Cause
               ;
               which
               cannot
               do
               any
               thing
               in
               vain
               ,
               but
               for
               some
               End
               ,
               and
               this
               is
               the
               Final
               Cause
               .
               This
               End
               is
               in
               Natural
               Things
               the
               same
               with
               the
               Form
               ,
               and
               differs
               not
               from
               it
               but
               according
               to
               our
               manner
               of
               Understanding
               .
               For
               the
               End
               of
               Generation
               is
               the
               Form
               of
               the
               Thing
               generated
               ;
               and
               that
               very
               Formis
               the
               End
               of
               Generation
               .
               Wherefore
               ,
               admitting
               the
               Matter
               ,
               the
               other
               Three
               cannot
               be
               excluded
               .
            
          
           
             
               II.
               Whence
               it
               is
               that
               we
               are
               zealous
               for
               out
               own
               Opinions
               .
            
             
               Here
               they
               pass'd
               to
               the
               Second
               Point
               design'd
               for
               this
               Conference
               ,
               upon
               which
               many
               Opinions
               of
               divers
               Authors
               were
               alledged
               ;
               Some
               attributing
               the
               
                 Zeal
                 for
                 our
                 own
                 Judgements
              
               to
               the
               Antipathy
               which
               is
               found
               in
               contrary
               Humours
               ,
               caus'd
               by
               the
               diversity
               of
               Temper
               ,
               and
               these
               by
               the
               opposition
               of
               the
               Heavenly
               Bodies
               :
               Especially
               when
               Saturn
               ,
               that
               obstinate
               and
               melancholly
               Planet
               is
               predominant
               there
               .
               Others
               refer'd
               it
               to
               Ambition
               ,
               following
               the
               conceit
               of
               those
               who
               think
               there
               is
               a
               Heap
               of
               Honour
               in
               the
               world
               ,
               to
               which
               every
               one
               hath
               his
               right
               ,
               and
               of
               which
               there
               is
               less
               left
               to
               others
               when
               some
               are
               suffer'd
               to
               take
               a
               great
               deal
               .
               One
               ascrib'd
               it
               to
               the
               subtilty
               of
               the
               Mind
               ,
               which
               seeks
               to
               sport
               it self
               in
               new
               conceits
               ,
               and
               having
               produc'd
               them
               will
               not
               seem
               to
               want
               means
               to
               defend
               them
               .
               And
               he
               observ'd
               that
               this
               Cantharides
               of
               Opinastry
               adheres
               usually
               to
               the
               goodliest
               flowers
               ,
               there
               being
               otherwise
               nothing
               more
               necessary
               to
               the
               evidencing
               of
               Truth
               then
               contest
               in
               which
               we
               propose
               to
               our selves
               to
               find
               it
               .
            
             
               After
               this
               ,
               One
               explicated
               that
               which
               gave
               occasion
               to
               the
               Question
               ,
               in
               this
               manner
               .
               Men
               desire
               nothing
               but
               Good
               ,
               distinguish'd
               into
               
                 Honour
                 ,
                 Profit
              
               ,
               and
               Pleasure
               .
               None
               of
               which
               Three
               are
               gotten
               by
               obstinacy
               in
               an
               erronious
               conceit
               ,
               especially
               when
               it
               is
               known
               for
               such
               ;
               But
               ,
               on
               the
               contrary
               ,
               there
               is
               shame
               in
               it
               ,
               one
               loseth
               his
               credit
               by
               it
               many
               times
               ,
               but
               alwayes
               the
               time
               ,
               and
               renders
               himself
               unacceptable
               to
               the
               hearers
               ,
               as
               't
               is
               seen
               in
               Scholastick
               Disputes
               .
               Whence
               it
               comes
               to
               pass
               that
               a
               Scholar
               brought
               up
               in
               these
               wranglings
               never
               begins
               to
               be
               esteem'd
               in
               company
               till
               he
               has
               laid
               aside
               that
               ill
               quality
               of
               Never-yielding
               .
               Whereas
               ,
               on
               the
               contrary
               ,
               the
               more
               Ingenuous
               decline
               those
               Asperities
               by
               words
               of
               yieldance
               even
               in
               things
               wherein
               they
               have
               apparently
               most
               of
               Reason
               on
               their
               side
               .
               And
               whon
               they
               are
               mistaken
               ,
               as
               a
               metled
               Horse
               rather
               rids
               himself
               out
               of
               the
               Plough
               then
               stayes
               there
               ;
               So
               't
               is
               proper
               to
               a
               strong
               Mind
               to
               betake
               to
               a
               better
               Sentiment
               then
               its
               own
               ,
               without
               sticking
               at
               the
               fear
               which
               the
               weaker
               are
               possess'd
               with
               ,
               lest
               they
               should
               be
               
               blam'd
               for
               having
               been
               subject
               to
               err
               either
               
                 in
                 fact
              
               or
               
                 in
                 right
              
               :
               Remembring
               that
               't
               is
               incident
               to
               Humanity
               to
               err
               ,
               but
               Diabolical
               to
               persevere
               in
               a
               fault
               .
               Hippocrates
               hath
               freely
               told
               his
               own
               .
               St.
               Augustin
               hath
               made
               a
               Book
               purposely
               of
               his
               Retractations
               ,
               and
               after
               him
               Cardan
               ,
               and
               many
               other
               great
               personages
               .
               Every
               one
               knows
               this
               ,
               every
               one
               commends
               it
               rather
               then
               Opiniastry
               ;
               but
               when
               it
               comes
               to
               the
               effect
               ,
               very
               few
               people
               practise
               it
               .
               Which
               might
               be
               excus'd
               by
               the
               strong
               Passion
               for
               particular
               interests
               ,
               if
               Men
               gave
               their
               Opinions
               in
               a
               Matter
               which
               concern'd
               their
               or
               their
               Friend's
               Estate
               ,
               &c.
               
               But
               I
               account
               it
               strange
               in
               a
               Question
               which
               imports
               no
               benefit
               at
               all
               to
               any
               person
               ,
               as
               in
               that
               about
               the
               Idea's
               which
               we
               were
               newly
               speaking
               of
               .
            
             
               The
               next
               found
               some
               scruple
               in
               the
               Thesis
               :
               for
               that
               it
               seem'd
               impossible
               to
               him
               for
               a
               Man
               not
               be
               concern'd
               for
               his
               Good
               ;
               Now
               his
               Good
               is
               that
               his
               judgement
               be
               alwayes
               esteemed
               .
               Nor
               matters
               it
               that
               he
               may
               be
               mistaken
               in
               his
               conceit
               of
               that
               Good
               ;
               for
               it
               sufficeth
               that
               he
               judge
               it
               such
               :
               Objects
               of
               the
               Will
               being
               to
               the
               Understanding
               ,
               as
               Colours
               are
               to
               Light
               ;
               this
               doth
               not
               give
               them
               their
               Essence
               of
               Colour
               ,
               but
               they
               hold
               that
               from
               their
               own
               Principle
               ;
               but
               it
               imparts
               the
               being
               visible
               ,
               or
               visibility
               ,
               to
               them
               :
               So
               the
               Understanding
               gives
               not
               to
               the
               Objects
               of
               the
               Will
               that
               sutableness
               wherein
               the
               Nature
               of
               Good
               consists
               ,
               they
               have
               that
               from
               their
               own
               stock
               and
               Nature
               ;
               but
               it
               gives
               them
               Amability
               or
               Appetibility
               ,
               or
               ,
               to
               speak
               better
               ,
               the
               being
               amiable
               or
               desirable
               .
               For
               knowing
               such
               convenience
               or
               sutableness
               ,
               it
               judgeth
               the
               sutable
               thing
               amiable
               ;
               So
               that
               as
               soon
               as
               't
               is
               judg'd
               such
               ,
               't
               is
               desired
               as
               a
               Good.
               Now
               Man
               judging
               it
               a
               Good
               to
               have
               his
               Opinion
               follow'd
               ,
               willeth
               it
               as
               such
               ;
               and
               as
               a
               thing
               wherein
               he
               hath
               the
               highest
               interest
               .
               For
               Man
               ,
               as
               Man
               ,
               hath
               no
               Good
               more
               Eminent
               then
               to
               Know
               ,
               Judge
               ,
               and
               give
               his
               Sentence
               of
               Things
               ;
               't
               is
               his
               utmost
               Natural
               End.
               Moreover
               ,
               Truth
               which
               is
               the
               Result
               of
               that
               Good
               ,
               is
               defin'd
               a
               Measure
               ,
               Adequateness
               ,
               and
               Correspondence
               of
               our
               Understanding
               and
               the
               Thing
               known
               ,
               attributing
               to
               it
               nothing
               Extrinsical
               ,
               and
               abstracting
               from
               it
               nothing
               that
               is
               its
               own
               .
               Now
               a
               Man
               that
               hath
               judg'd
               and
               given
               his
               advice
               ,
               at
               least
               according
               to
               his
               Apprehension
               ,
               seeing
               that
               advice
               rejected
               ,
               falls
               into
               a
               double
               interest
               ;
               One
               arising
               from
               the
               charitable
               inclination
               which
               he
               hath
               for
               the
               good
               of
               him
               that
               consults
               him
               ,
               whom
               he
               seeth
               likely
               to
               miscarry
               by
               not
               following
               his
               advice
               ;
               The
               other
               being
               his
               own
               proper
               interest
               ,
               for
               that
               the
               sleighting
               his
               advice
               is
               a
               tacite
               accusing
               him
               of
               failing
               in
               a
               Thing
               Essential
               to
               his
               End
               ,
               and
               calling
               him
               a
               Monster
               ,
               or
               
                 Fault
                 of
                 Nature
              
               .
               For
               as
               a
               Monster
               is
               call'd
               a
               Fault
               of
               Nature
               ,
               because
               the
               Agents
               producing
               it
               have
               slipt
               and
               gone
               awry
               out
               of
               the
               way
               which
               she
               had
               prescrib'd
               and
               scored
               out
               to
               them
               :
               So
               Man
               not
               judging
               as
               he
               ought
               ,
               deviates
               out
               of
               the
               way
               which
               leadeth
               to
               his
               End.
               This
               is
               it
               which
               makes
               him
               so
               sensible
               of
               the
               sleighting
               of
               his
               advice
               ,
               which
               sleighting
               seems
               to
               conclude
               that
               he
               hath
               ill
               judged
               ,
               and
               is
               a
               Lyar
               in
               his
               Knowledge
               .
               
               And
               hence
               it
               is
               said
               that
               our
               French
               cannot
               endure
               a
               Lye
               ,
               by
               which
               a
               Man
               is
               imply'd
               to
               have
               no
               Understanding
               nor
               ability
               to
               judge
               ;
               seeing
               a
               Lye
               is
               opposite
               to
               that
               Truth
               which
               I
               spoke
               of
               .
               For
               the
               same
               Reason
               a
               Man
               is
               ossended
               with
               being
               called
               Fool
               ,
               that
               is
               ,
               stupid
               and
               unable
               to
               judge
               ;
               in
               Revenge
               of
               which
               Injury
               ,
               and
               to
               render
               the
               like
               ,
               he
               often
               gives
               a
               Cuff
               ,
               which
               stricketh
               upon
               the
               Seat
               of
               Wisedom
               ,
               the
               Face
               ;
               for
               according
               to
               Solomon
               ,
               the
               Wisedom
               of
               a
               Man
               shineth
               in
               his
               Countenance
               :
               Therefore
               our
               Lord
               saith
               in
               the
               Gospel
               ,
               that
               he
               who
               calleth
               his
               Brother
               Fool
               is
               liable
               to
               Hell
               ,
               for
               that
               he
               impeacheth
               the
               goodly
               lustre
               of
               Gods
               Image
               ,
               which
               consisteth
               in
               Judgement
               and
               Knowledge
               ;
               which
               he
               who
               calleth
               Fool
               ,
               obscureth
               and
               bringeth
               in
               doubt
               .
            
             
               The
               Third
               said
               ,
               That
               the
               Reason
               why
               we
               are
               so
               zealous
               for
               our
               Opinions
               ,
               is
               ,
               For
               that
               we
               love
               all
               that
               proceedeth
               from
               our selves
               ,
               and
               particularly
               our
               Children
               ,
               in
               whom
               we
               see
               pourtray'd
               somewhat
               of
               our
               own
               Images
               ;
               So
               our
               Opinions
               and
               Conceptions
               being
               the
               fruits
               of
               our
               Mind
               ,
               we
               love
               them
               with
               Passion
               .
               Whence
               also
               Men
               are
               more
               lovers
               of
               the
               wealth
               which
               they
               have
               acquir'd
               themselves
               ,
               then
               of
               that
               which
               they
               inherit
               .
               But
               the
               Reason
               why
               we
               are
               so
               zealous
               of
               our
               opinions
               ,
               though
               we
               know
               they
               are
               false
               ,
               is
               ,
               That
               the
               more
               false
               Things
               are
               ,
               the
               more
               they
               are
               their
               own
               .
               For
               a
               true
               Opinion
               is
               ours
               indeed
               ,
               but
               
                 not
                 altogether
              
               ,
               for
               it
               is
               also
               
                 in
                 the
                 Thing
              
               ;
               Whereas
               that
               which
               is
               false
               is
               onely
               ours
               ,
               since
               it
               hath
               no
               foundation
               in
               the
               Thing
               ,
               but
               meerly
               in
               our
               Mind
               which
               imagines
               it
               
                 to
                 be
              
               ,
               though
               it
               
                 be
                 not
              
               .
               Whence
               it
               is
               that
               there
               is
               no
               Religion
               nor
               Heresie
               so
               false
               ,
               but
               have
               had
               their
               Authors
               and
               followers
               ,
               Yea
               ,
               't
               is
               chiefly
               in
               this
               kind
               of
               Judgement
               that
               we
               will
               not
               be
               controll'd
               ;
               But
               Authorities
               ,
               Reasons
               ,
               Experiences
               ,
               and
               also
               punishments
               being
               ineffectual
               ,
               cause
               it
               to
               be
               conjectur'd
               that
               there
               is
               something
               more
               then
               Humane
               therein
               .
               For
               our
               Mind
               ,
               which
               of
               it self
               is
               pleas'd
               with
               sublime
               Things
               ,
               such
               as
               they
               are
               which
               concern
               Religion
               ,
               is
               the
               more
               zealous
               of
               them
               the
               more
               false
               they
               are
               ,
               as
               being
               altogether
               our
               own
               .
            
             
               The
               following
               Speakers
               refer'd
               the
               Cause
               to
               the
               difficulty
               of
               defacing
               that
               which
               is
               engraven
               in
               our
               Understanding
               ;
               To
               our
               being
               grounded
               in
               
                 Different
                 Principles
              
               ,
               to
               the
               habit
               which
               some
               have
               of
               contradicting
               all
               proposals
               of
               others
               ;
               like
               the
               Woman
               of
               whom
               Poggio
               the
               Florentine
               speaks
               ,
               who
               being
               drowned
               ,
               her
               Husband
               went
               to
               seek
               her
               up
               the
               stream
               ,
               because
               she
               fell
               into
               the
               River
               far
               below
               ;
               and
               to
               those
               who
               advertis'd
               him
               to
               seek
               her
               downwards
               ,
               he
               answer'd
               ;
               That
               they
               did
               not
               know
               his
               wives
               Humour
               :
               For
               since
               others
               floated
               down
               according
               to
               the
               current
               of
               the
               River
               ,
               she
               would
               infallibly
               ascend
               against
               the
               stream
               of
               the
               water
               .
            
             
               The
               Third
               Hour
               was
               spent
               in
               the
               Report
               of
               the
               Poem
               deliver'd
               to
               be
               examin'd
               in
               the
               preceeding
               Conference
               ;
               the
               Author
               of
               which
               was
               the
               more
               commended
               for
               so
               great
               a
               Performance
               ,
               
               in
               that
               there
               hath
               not
               appeared
               in
               our
               Age
               so
               long-winded
               a
               Poem
               :
               Whereof
               the
               fault
               was
               attributed
               to
               the
               niceness
               of
               the
               Witts
               of
               these
               Times
               ,
               impatient
               of
               long
               reading
               ,
               and
               the
               too
               exact
               manner
               of
               writing
               wholly
               turn'd
               into
               points
               ,
               the
               continuation
               of
               which
               is
               next
               to
               impossible
               .
            
             
               Amongst
               other
               Inventions
               ,
               was
               offer'd
               that
               of
               an
               Instrument
               which
               so
               magnifieth
               a
               species
               ,
               that
               a
               Flea
               appears
               in
               it
               of
               the
               bigness
               and
               form
               of
               a
               Rat
               ,
               and
               the
               little
               wormes
               which
               are
               found
               in
               all
               kinds
               of
               good
               Vinegar
               ,
               of
               the
               bigness
               of
               Eeles
               .
            
             
               For
               that
               One
               had
               spoken
               otherwise
               of
               the
               
                 First
                 Matter
              
               then
               they
               do
               in
               the
               Schools
               ,
               and
               there
               had
               not
               been
               sufficient
               Information
               of
               the
               Proposal
               made
               in
               the
               last
               Conference
               touching
               a
               Perpetual
               Motion
               ,
               they
               were
               appointed
               for
               the
               Subjects
               of
               the
               next
               .
            
          
        
         
           
             CONFERENCE
             IV.
             
          
           
             
               I.
               Of
               the
               First
               Matter
               .
               II.
               Of
               Perpetual
               Motion
               .
            
          
           
             
               I.
               Of
               the
               First
               Matter
               .
            
             
               THe
               Entrance
               into
               the
               former
               of
               these
               Subjects
               was
               made
               in
               this
               manner
               .
               We
               should
               be
               too
               sensual
               Philosophers
               ,
               if
               we
               believ'd
               nothing
               but
               what
               we
               see
               ;
               though
               also
               we
               see
               the
               First
               Matter
               ;
               but
               't
               is
               as
               the
               Ancients
               said
               Proteus
               was
               seen
               ,
               namely
               ,
               in
               so
               many
               formes
               that
               there
               was
               not
               one
               of
               them
               his
               own
               ,
               and
               yet
               he
               was
               never
               destitute
               .
               So
               I
               see
               the
               
                 First
                 Matter
              
               under
               the
               form
               of
               a
               Man
               ,
               a
               Horse
               ,
               a
               Tree
               ,
               a
               stone
               ,
               and
               yet
               the
               stone
               ,
               Tree
               ,
               Horse
               ,
               Man
               ,
               are
               not
               the
               Form
               of
               that
               First
               Matter
               ,
               for
               it
               hath
               none
               :
               Otherwise
               ,
               if
               I
               conceive
               it
               cloth'd
               with
               one
               single
               Form
               ,
               't
               is
               then
               call'd
               
                 Second
                 Matter
              
               .
               Nevertheless
               they
               differ
               not
               really
               one
               from
               the
               other
               ;
               no
               more
               then
               a
               Man
               naked
               ,
               and
               afterwards
               clothed
               .
               The
               First
               is
               the
               
                 common
                 Subject
                 of
                 Substantial
                 Formes
              
               ,
               and
               remaineth
               both
               before
               and
               after
               Corruption
               .
            
             
               The
               Second
               said
               ,
               That
               as
               God
               is
               Incomprehensible
               ,
               by
               reason
               of
               his
               exceeding
               Grandeur
               ;
               so
               is
               this
               
                 First
                 Matter
              
               ,
               by
               reason
               of
               its
               baseness
               and
               lowness
               ;
               which
               makes
               it
               of
               all
               Things
               of
               the
               world
               neerest
               to
               Nothing
               ,
               conceivable
               by
               its
               obscurity
               alone
               ,
               as
               the
               night
               which
               we
               begin
               to
               see
               when
               we
               no
               longer
               see
               any
               thing
               else
               .
               Whence
               it
               followes
               that
               we
               cannot
               say
               
                 what
                 it
                 is
              
               ,
               but
               onely
               
                 what
                 it
                 is
                 not
              
               .
            
             
               The
               Third
               said
               ,
               That
               as
               Inachus
               ,
               Father
               of
               Io
               ,
               seeking
               his
               Daughter
               ,
               found
               her
               Name
               written
               every
               where
               :
               For
               being
               turn'd
               into
               a
               Heifer
               ,
               whose
               Foot
               is
               cloven
               ,
               with
               the
               Pastern
               she
               grav'd
               an
               O
               ,
               and
               with
               the
               cleft
               an
               I
               ,
               and
               so
               form'd
               Io.
               Nevertheless
               her
               Father
               knew
               her
               not
               ;
               for
               she
               was
               under
               a
               form
               which
               cover'd
               and
               hid
               the
               shapes
               and
               lines
               of
               her
               visage
               :
               Just
               so
               is
               the
               
                 First
                 Matter
              
               found
               written
               every
               where
               .
               For
               of
               it
               (
               better
               then
               of
               Jupiter
               )
               we
               may
               say
               that
               it
               is
               whatsoever
               thou
               seest
               ,
               
               and
               whatsoever
               is
               mov'd
               is
               Matter
               :
               
               But
               being
               cover'd
               with
               a
               form
               ,
               and
               involv'd
               with
               the
               attires
               that
               follow
               it
               ,
               it
               cannot
               be
               seen
               in
               the
               pure
               and
               naked
               Nature
               of
               First
               Matter
               .
               And
               just
               as
               in
               a
               loaf
               of
               Bread
               ,
               the
               Leven
               which
               fermented
               it
               is
               there
               ,
               though
               kneaded
               and
               temper'd
               in
               the
               mass
               of
               Meal
               ,
               in
               which
               it
               seemeth
               lost
               :
               For
               being
               dissolv'd
               it
               turnes
               to
               it self
               ,
               and
               into
               its
               own
               Nature
               ,
               the
               whole
               Mass
               wherein
               it
               is
               incorporated
               :
               And
               as
               in
               Cheese
               ,
               the
               Rennet
               (
               though
               dissolv'd
               and
               mixt
               in
               the
               Milk
               )
               ceases
               not
               to
               be
               there
               ;
               yea
               ,
               draws
               to
               its
               Nature
               the
               substance
               into
               which
               it
               was
               liquifi'd
               :
               So
               the
               First
               Matter
               ,
               though
               it
               seem
               to
               have
               lost
               its
               being
               by
               entring
               into
               the
               Compound
               ,
               retaines
               the
               same
               notwithstanding
               ,
               and
               also
               draws
               all
               to
               it self
               ,
               rendring
               material
               what
               ever
               it
               is
               joyn'd
               to
               .
               And
               although
               it
               be
               not
               visible
               or
               perceptible
               when
               't
               is
               alone
               ,
               yet
               it
               is
               real
               in
               the
               Compound
               ,
               in
               which
               it
               puts
               off
               the
               Name
               of
               First
               ,
               and
               takes
               that
               of
               Second
               .
               We
               prove
               this
               
                 First
                 Matter
              
               from
               the
               Necessity
               of
               a
               
                 Common
                 Subject
              
               in
               all
               Mutations
               ,
               
                 out
                 of
              
               which
               the
               Agents
               ,
               which
               destroy
               the
               formes
               opposite
               to
               their
               own
               ,
               may
               draw
               forth
               those
               which
               they
               will
               produce
               ;
               which
               is
               the
               term
               of
               their
               Action
               :
               Otherwise
               Things
               must
               become
               nothing
               ,
               to
               pass
               from
               one
               being
               to
               another
               ;
               which
               would
               presuppose
               Creation
               ,
               and
               destroy
               those
               Two
               Maximes
               ,
               
                 That
                 a
                 Thing
                 cannot
                 be
                 reduc'd
                 into
                 Nothing
              
               ;
               and
               
                 Of
                 Nothing
                 is
                 not
                 made
                 something
                 .
              
               It
               is
               defin'd
               
                 An
                 Imperfect
                 and
                 Incomplete
                 Substance
                 ,
                 the
                 First
                 Subject
                 of
                 Natural
                 Things
                 ,
              
               which
               are
               compos'd
               of
               it
               as
               an
               Internal
               and
               Essential
               part
               ,
               not
               by
               accident
               .
               It
               s
               quality
               is
               to
               be
               a
               
                 pure
                 Passive
                 Power
              
               ,
               which
               is
               nothing
               distinct
               from
               it self
               ,
               but
               is
               taken
               for
               a
               Thing
               begun
               and
               not
               perfected
               ;
               yet
               design'd
               to
               be
               finished
               by
               the
               Supervening
               of
               the
               Form
               ,
               and
               the
               interposing
               of
               Agents
               ,
               who
               by
               their
               activities
               drawing
               the
               Form
               out
               of
               the
               bosome
               of
               it
               ,
               perfect
               and
               accomplish
               it
               .
               It
               serves
               for
               two
               purposes
               :
               First
               ,
               To
               give
               durance
               and
               Consistence
               to
               all
               Things
               ,
               which
               last
               so
               much
               the
               longer
               as
               their
               Matter
               is
               less
               compounded
               ;
               That
               is
               to
               say
               ,
               less
               alienated
               from
               its
               naked
               and
               pure
               Nature
               of
               
                 First
                 Matter
              
               :
               As
               it
               appears
               in
               the
               Heavens
               and
               the
               Elements
               ,
               which
               I
               conceive
               are
               not
               changed
               one
               into
               another
               .
               In
               the
               Second
               place
               it
               serves
               Agents
               for
               to
               act
               ,
               and
               Patients
               to
               resist
               .
               Whence
               it
               comes
               to
               pass
               ,
               that
               the
               more
               compact
               and
               close
               their
               Matter
               is
               ,
               the
               more
               powerfully
               they
               resist
               :
               As
               appears
               in
               a
               
                 hot
                 Iron
              
               which
               burnes
               more
               then
               common
               flame
               ;
               in
               Water
               which
               moistens
               more
               then
               aire
               ,
               though
               it
               be
               less
               humid
               ;
               and
               in
               Steel
               ,
               which
               resists
               more
               then
               Lead
               .
            
             
               The
               Fourth
               said
               ,
               That
               to
               know
               what
               this
               
                 First
                 Matter
              
               is
               ,
               it
               behoveth
               to
               proceed
               thereunto
               by
               the
               way
               of
               the
               Senses
               ,
               and
               then
               examine
               whether
               Reason
               can
               correct
               what
               they
               have
               dictated
               to
               us
               .
               Now
               our
               Senses
               tell
               us
               that
               most
               part
               of
               mixt
               Bodies
               are
               resolved
               into
               
                 Salt
                 ,
                 Sulphur
              
               ,
               and
               Mercury
               ;
               And
               the
               Chymists
               affirm
               ,
               that
               these
               Three
               Bodies
               cannot
               be
               reduced
               into
               any
               other
               Matter
               by
               any
               Artifice
               .
               But
               Reason
               correcting
               Sense
               teacheth
               us
               ,
               that
               though
               these
               Three
               Bodies
               are
               Chymical
               Sensible
               
               Principles
               ,
               yet
               they
               are
               not
               
                 First
                 Principles
              
               ,
               nor
               the
               
                 true
                 First
                 Matter
              
               ;
               for
               that
               all
               Bodies
               are
               not
               made
               
                 of
                 them
              
               (
               as
               't
               is
               seen
               in
               the
               Coelestial
               )
               and
               they
               may
               yet
               be
               reduc'd
               into
               another
               Matter
               ,
               viz.
               into
               the
               Elements
               .
               For
               in
               Sulphur
               there
               is
               Fire
               ,
               seeing
               it
               is
               inflamable
               ;
               And
               it
               hath
               also
               some
               Aqueous
               or
               Terrestrial
               Substance
               which
               makes
               visible
               that
               Fire
               .
               Likewise
               there
               is
               Fire
               in
               Salt
               ,
               seeing
               it
               is
               tart
               and
               biting
               ,
               and
               according
               to
               the
               Chymists
               ,
               the
               subject
               of
               natural
               heat
               :
               There
               is
               Water
               too
               ,
               for
               it
               melteth
               ,
               and
               it
               extinguisheth
               Fire
               :
               There
               is
               also
               Earth
               in
               it
               ,
               for
               it
               is
               dry
               ,
               fixt
               ,
               compact
               ,
               and
               weighty
               .
               Wherefore
               Reason
               leading
               us
               as
               far
               as
               the
               Elements
               ,
               it
               remaineth
               to
               consider
               whether
               we
               must
               stop
               there
               ,
               or
               go
               yet
               further
               ,
               to
               find
               out
               a
               Matter
               into
               which
               these
               are
               reduc'd
               .
               But
               not
               finding
               any
               ,
               I
               conceive
               they
               must
               be
               the
               
                 First
                 Matter
              
               .
            
             
               The
               Fifth
               reply'd
               ,
               That
               the
               Elements
               being
               complete
               Substances
               ,
               and
               consequently
               compounded
               of
               Matter
               and
               Form
               ,
               we
               must
               not
               stop
               there
               ,
               but
               go
               further
               in
               search
               of
               that
               first
               and
               ultimate
               subject
               of
               all
               Natural
               Mutations
               ;
               it
               being
               inconsistent
               ,
               that
               a
               Compound
               of
               Matter
               and
               Form
               should
               be
               but
               one
               of
               those
               Two.
               
            
             
               The
               sixth
               held
               ,
               That
               Water
               is
               the
               
                 First
                 Matter
              
               ,
               if
               not
               the
               Elementary
               ,
               at
               least
               the
               Aethereal
               Water
               ,
               which
               was
               for
               that
               purpose
               created
               first
               :
               The
               Holy
               Scripture
               witnessing
               ,
               that
               
                 In
                 the
                 beginning
                 God
                 created
                 the
                 Heaven
                 and
                 the
                 Earth
                 :
              
               Where
               the
               Hebrew
               word
               that
               is
               render'd
               Heaven
               signifie
               
                 The
                 Waters
              
               ;
               and
               't
               is
               added
               
                 That
                 the
                 Spirit
                 of
                 God
                 moved
                 upon
                 the
                 Waters
                 .
              
               Moreover
               ,
               our
               Life
               consisteth
               solely
               in
               Humidity
               ;
               which
               failing
               ,
               Death
               ensueth
               .
            
             
               The
               Seventh
               said
               ,
               That
               the
               
                 First
                 Matter
              
               being
               a
               Thing
               most
               imperfect
               ,
               and
               least
               active
               ,
               such
               as
               the
               Earth
               is
               too
               ,
               she
               ought
               rather
               to
               bear
               that
               Name
               then
               any
               of
               the
               Elements
               .
               To
               shew
               further
               that
               the
               Elements
               are
               the
               
                 First
                 Matter
              
               ,
               it
               was
               alledg'd
               that
               they
               are
               not
               transmuted
               one
               into
               another
               ,
               but
               are
               ingenerable
               and
               incorruptible
               ;
               that
               consequently
               in
               every
               kind
               of
               Generation
               or
               Corruption
               there
               is
               not
               made
               any
               Substantial
               Mutation
               ,
               but
               only
               an
               Vnion
               or
               Separation
               of
               the
               Elements
               ;
               And
               therefore
               it
               is
               not
               needful
               to
               recur
               to
               another
               
                 First
                 Matter
              
               that
               may
               be
               Permanent
               under
               all
               Mutations
               ,
               since
               
                 Entities
                 are
                 not
                 to
                 be
                 multiply'd
                 without
                 necessity
                 .
              
               For
               as
               to
               the
               former
               ,
               They
               are
               not
               transmuted
               one
               into
               another
               ,
               because
               ,
               before
               the
               Transmutation
               ,
               or
               Substantial
               Generation
               of
               a
               Thing
               ,
               Alteration
               is
               requisite
               ,
               that
               is
               ,
               the
               Introduction
               of
               Quality
               and
               Dispositions
               sutable
               to
               the
               Form
               which
               is
               to
               be
               produc'd
               .
               For
               Example
               ,
               before
               Fire
               be
               turn'd
               into
               Water
               ,
               Air
               ,
               or
               Earth
               ,
               it
               must
               first
               receive
               Cold
               ,
               Moisture
               ,
               and
               Gravity
               ,
               which
               are
               the
               Qualities
               sutable
               to
               those
               Formes
               which
               it
               is
               to
               receive
               ;
               but
               this
               is
               impossible
               :
               For
               Fire
               ,
               while
               it
               is
               Fire
               ,
               cannot
               be
               Cold
               ,
               Moist
               ,
               and
               Heavy
               .
               As
               for
               the
               Second
               ,
               viz.
               That
               the
               Elements
               are
               ingenerable
               and
               incorruptible
               ,
               he
               shew'd
               it
               by
               this
               other
               Example
               .
               From
               Wood
               that
               burnes
               proceed
               the
               Four
               
               Elements
               ,
               or
               Four
               different
               Natures
               correspondent
               to
               them
               ,
               viz.
               Flame
               ,
               Smoke
               ,
               Liquor
               ,
               and
               Ashes
               ,
               but
               they
               were
               in
               it
               before
               ;
               because
               they
               could
               not
               be
               produc'd
               out
               of
               Nothing
               ;
               And
               in
               the
               Conflagration
               of
               this
               Wood
               there
               is
               onely
               the
               Fire
               that
               Acts
               ,
               which
               being
               Hot
               ,
               Light
               ,
               and
               Dry
               ,
               cannot
               produce
               such
               Things
               as
               are
               contrary
               to
               it self
               .
            
             
               Here
               Experience
               was
               alledg'd
               against
               him
               ;
               which
               evidenceth
               that
               Water
               upon
               the
               Fire
               is
               turn'd
               into
               Vapour
               ,
               and
               then
               into
               Air
               ,
               that
               Air
               is
               turnd
               into
               Fire
               ;
               and
               so
               of
               the
               other
               Elements
               .
               But
               he
               reply'd
               ,
               That
               the
               Water
               is
               not
               turn'd
               into
               Vapour
               ,
               or
               into
               Air
               ;
               but
               the
               Fire
               insinuating
               and
               joyning
               it self
               with
               the
               Water
               ,
               frames
               that
               Vapour
               ,
               composed
               Actually
               of
               Water
               and
               Fire
               .
               Whence
               when
               you
               put
               a
               Cover
               upon
               a
               Dish
               of
               hot
               Viands
               ,
               the
               Particles
               of
               Fire
               which
               are
               in
               those
               Vapours
               ,
               being
               subtle
               ,
               pass
               through
               the
               Pores
               of
               the
               Cover
               ,
               and
               sever
               themselves
               from
               those
               of
               the
               Water
               ;
               which
               being
               unable
               to
               pass
               through
               too
               ,
               by
               reason
               of
               their
               grosness
               ,
               they
               adhere
               to
               the
               upper
               part
               of
               it
               .
               In
               like
               manner
               ,
               said
               he
               ,
               when
               the
               Air
               seemes
               set
               on
               fire
               ,
               't
               is
               not
               chang'd
               or
               turn'd
               into
               Fire
               ,
               but
               onely
               the
               Particles
               of
               Fire
               which
               were
               dispers'd
               here
               and
               there
               in
               the
               Air
               ,
               become
               collected
               and
               united
               together
               .
               And
               when
               the
               Fire
               disappears
               ,
               it
               proceeds
               from
               its
               Particles
               being
               diffus'd
               amongst
               the
               other
               Particles
               of
               Air
               ,
               Water
               ,
               and
               Earth
               .
            
             
               The
               Last
               strengthned
               this
               Opinion
               ,
               saying
               ,
               That
               the
               pure
               Elements
               have
               the
               same
               Proprieties
               that
               are
               attributed
               to
               the
               
                 First
                 Matter
              
               ;
               and
               (
               amongst
               the
               rest
               )
               fall
               not
               under
               the
               perception
               of
               Sense
               .
               Yea
               ,
               that
               't
               is
               as
               hard
               to
               see
               a
               pure
               Element
               ,
               as
               to
               see
               the
               
                 First
                 Matter
              
               .
               For
               the
               Elementary
               Fire
               (
               
                 ex
                 gr
              
               .
               )
               cannot
               be
               expos'd
               to
               the
               Air
               ,
               nor
               the
               Air
               to
               the
               Water
               ,
               nor
               the
               Water
               to
               the
               Earth
               ,
               (
               and
               much
               less
               those
               which
               are
               contrary
               to
               one
               another
               )
               without
               being
               alter'd
               by
               their
               mutual
               contract
               ,
               that
               is
               to
               say
               ,
               without
               losing
               their
               Nature
               of
               Element
               ;
               which
               ,
               moreover
               ,
               cannot
               be
               known
               by
               the
               Senses
               ,
               unless
               by
               its
               
                 Second
                 Qualities
              
               ;
               which
               arising
               from
               the
               mixture
               of
               the
               First
               ,
               it
               follows
               that
               the
               Elements
               which
               have
               no
               other
               cannot
               be
               the
               object
               of
               our
               Senses
               .
               For
               the
               
                 First
                 Qualities
              
               would
               not
               be
               perceptible
               by
               our
               Senses
               ,
               if
               they
               lodg'd
               in
               a
               Simple
               Element
               .
               As
               it
               appears
               by
               the
               flame
               of
               
                 Aqua
                 Vitae
              
               ,
               which
               burnes
               not
               by
               reason
               of
               the
               thinness
               of
               its
               Matter
               ;
               By
               Ashes
               ,
               which
               while
               it
               is
               making
               ,
               is
               more
               Light
               then
               heavy
               ;
               By
               the
               Aire
               ,
               which
               dryes
               instead
               of
               moistning
               ,
               and
               yet
               is
               call'd
               the
               
                 First
                 Humid
              
               Body
               ;
               And
               by
               Water
               ,
               which
               following
               the
               qualities
               of
               the
               Neighbouring
               Bodies
               ,
               shews
               that
               it
               cannot
               be
               term'd
               of
               it self
               either
               hot
               or
               cold
               .
            
          
           
             
               II.
               Of
               Perpetual
               Motion
               .
            
             
               At
               the
               Second
               Hour
               it
               was
               said
               ,
               That
               the
               Perpetual
               Motion
               to
               which
               this
               Hour
               was
               design'd
               ,
               is
               not
               meant
               of
               
                 Motion
                 to
                 Substance
              
               ,
               which
               is
               Generation
               and
               Corruption
               ,
               by
               reason
               of
               which
               Compounded
               Bodies
               are
               in
               Perpetual
               Motion
               ;
               For
               in
               Corruptible
               Things
               ,
               every
               Moment
               is
               a
               degree
               of
               Corruption
               .
               Nor
               is
               it
               
               meant
               of
               
                 Motion
                 to
                 Quantity
              
               ,
               which
               is
               Augmentation
               and
               Diminution
               ;
               nor
               
                 of
                 that
                 which
                 is
                 made
                 to
                 Quality
                 ,
              
               which
               is
               Alteration
               ,
               but
               of
               
                 Local
                 Motion
              
               .
               And
               again
               ,
               the
               Inquiry
               is
               not
               about
               the
               possibility
               of
               Local
               Motion
               in
               Animals
               ,
               nor
               about
               running-water
               ,
               or
               Fire
               ,
               to
               whom
               it
               is
               natural
               ;
               as
               appears
               in
               Mills
               which
               are
               upon
               Rivers
               ,
               and
               Turn-spits
               ,
               or
               Engines
               ,
               which
               the
               Smoke
               causeth
               to
               turn
               about
               .
               Wherefore
               his
               Invention
               who
               exactly
               fastned
               a
               Girdle
               to
               his
               skin
               ,
               which
               rising
               and
               falling
               as
               he
               took
               his
               breath
               ,
               serv'd
               for
               a
               perpetual
               spring
               to
               a
               Watch
               that
               hung
               at
               it
               ,
               (
               which
               by
               that
               means
               needed
               not
               winding
               up
               )
               was
               not
               the
               Perpetual
               Motion
               which
               we
               mean.
               No
               more
               was
               that
               which
               proceeded
               from
               the
               wings
               of
               a
               little
               Wind-mill
               ,
               plac'd
               at
               the
               mouth
               of
               a
               Cave
               ,
               which
               the
               Vapour
               continually
               issuing
               forth
               ,
               caus'd
               alwayes
               to
               move
               .
               But
               it
               must
               be
               in
               a
               subject
               naturally
               unmoveable
               ,
               made
               by
               Art
               to
               continue
               its
               Motion
               :
               And
               this
               is
               prov'd
               possible
               ,
               I.
               Because
               ,
               as
               Hermes
               saith
               ,
               That
               which
               is
               below
               is
               as
               that
               which
               is
               above
               ;
               
               Now
               we
               see
               above
               the
               Perpetual
               Motion
               of
               the
               Heavenly
               Bodies
               ,
               by
               example
               of
               which
               it
               is
               certain
               that
               this
               Motion
               must
               be
               Circular
               .
               In
               the
               Second
               place
               ,
               Nature
               hath
               not
               given
               us
               a
               desire
               of
               Things
               impossible
               .
               Now
               ,
               an
               infinite
               number
               of
               good
               wits
               shew
               by
               their
               search
               the
               desire
               which
               they
               have
               of
               it
               .
               Thirdly
               ,
               it
               is
               held
               that
               Archimedes
               had
               it
               ,
               whence
               it
               was
               feign'd
               that
               Jupiter
               was
               jealous
               of
               him
               .
               In
               the
               Fourth
               place
               ,
               it
               seems
               that
               if
               a
               very
               uniform
               Circle
               could
               be
               put
               exactly
               upon
               a
               Pivot
               or
               Spindle
               ,
               and
               were
               set
               in
               Motion
               ,
               it
               would
               never
               stop
               any
               more
               then
               the
               Heavens
               ,
               because
               it
               doth
               not
               poise
               or
               gravitate
               upon
               its
               Centre
               ,
               so
               long
               as
               it
               is
               turning
               ,
               (
               as
               it
               appears
               by
               a
               Stone
               ,
               which
               poiseth
               not
               in
               the
               Circle
               made
               on
               high
               in
               turning
               it
               round
               )
               and
               so
               nothing
               resisting
               the
               external
               Agent
               ,
               the
               Motion
               must
               last
               as
               long
               as
               the
               impression
               lasteth
               ;
               and
               the
               impression
               must
               last
               alwayes
               ,
               because
               nothing
               resists
               it
               ;
               but
               on
               the
               contrary
               ,
               the
               Agitation
               continues
               it
               .
               Thus
               of
               all
               the
               Models
               of
               Engines
               ,
               contriv'd
               to
               move
               perpetually
               ,
               we
               see
               not
               one
               that
               makes
               so
               much
               as
               one
               turn
               ;
               Whereas
               a
               plain
               wheel
               makes
               above
               a
               thousand
               ,
               though
               it
               be
               not
               exactly
               plac'd
               upon
               its
               Centre
               ,
               and
               the
               Poles
               be
               not
               two
               simple
               points
               as
               they
               ought
               to
               be
               ,
               if
               that
               Art
               could
               come
               to
               perfection
               ;
               in
               which
               Case
               the
               effect
               of
               Perpetual
               Motion
               would
               follow
               .
            
             
               The
               Second
               said
               ,
               That
               he
               held
               it
               for
               impossible
               ,
               for
               that
               it
               is
               repugnant
               ,
               not
               onely
               as
               to
               the
               Efficient
               Cause
               ,
               which
               being
               limited
               and
               finite
               cannot
               produce
               an
               infinite
               Effect
               ;
               but
               also
               as
               to
               the
               very
               form
               of
               that
               Motion
               ,
               which
               must
               be
               either
               
                 Direct
                 ,
                 Circular
              
               ,
               or
               Mixt.
               If
               it
               be
               Direct
               ,
               it
               will
               be
               made
               from
               one
               term
               to
               another
               ,
               in
               the
               one
               of
               which
               its
               Motion
               ending
               ,
               it
               cannot
               be
               perpetual
               .
               And
               because
               the
               most
               certain
               Principle
               of
               this
               Direct
               Motion
               cometh
               from
               Gravity
               ,
               which
               tendeth
               from
               high
               downwards
               ;
               when
               it
               shall
               be
               arriv'd
               there
               ,
               nothing
               will
               be
               able
               to
               mount
               it
               up
               again
               ,
               Gravity
               having
               found
               its
               Centre
               and
               place
               ;
               or
               if
               the
               Motion
               be
               violent
               ,
               the
               impression
               being
               ended
               ,
               it
               cannot
               
               re-produce
               it self
               of
               its
               own
               accord
               in
               the
               Engine
               ;
               (
               otherwise
               ,
               it
               would
               be
               animated
               )
               and
               therefore
               it
               will
               cease
               from
               Motion
               .
               If
               the
               Motion
               be
               Circular
               ,
               (
               as
               in
               this
               effect
               it
               would
               be
               the
               most
               proper
               in
               imitation
               of
               that
               of
               the
               Heavens
               )
               this
               moving
               Circle
               shall
               be
               in
               all
               parts
               either
               of
               equal
               ,
               or
               different
               weight
               .
               If
               it
               be
               equal
               throughout
               ,
               it
               shall
               not
               turn
               at
               all
               of
               it self
               ,
               one
               part
               having
               no
               advantage
               over
               another
               ;
               If
               it
               be
               unequal
               ,
               and
               there
               be
               put
               (
               for
               example
               )
               four
               pound
               to
               raise
               up
               three
               ,
               it
               will
               happen
               that
               when
               the
               greatest
               weight
               hath
               gotten
               the
               lowest
               place
               ,
               the
               lighter
               parts
               will
               not
               be
               able
               to
               raise
               up
               the
               heavier
               ;
               and
               so
               the
               Motion
               will
               have
               an
               End.
               Now
               if
               the
               Direct
               and
               Circular
               Motion
               are
               incapable
               of
               this
               perpetuity
               ,
               the
               mixt
               or
               compounded
               of
               both
               shall
               be
               so
               too
               .
               So
               that
               it
               seemeth
               impossible
               ,
               by
               reason
               of
               the
               gravity
               of
               the
               matter
               (
               not
               to
               mention
               its
               corruptibility
               )
               to
               compose
               a
               Machine
               or
               Engine
               that
               moves
               alwayes
               .
               And
               were
               there
               any
               ground
               to
               think
               of
               it
               ,
               some
               have
               conceiv'd
               it
               might
               be
               done
               with
               the
               Load-stone
               ,
               which
               hath
               a
               Virtue
               of
               attracting
               to
               it self
               on
               one
               side
               ,
               and
               driving
               away
               on
               the
               other
               ,
               and
               so
               by
               continuing
               this
               little
               Motion
               (
               which
               would
               be
               of
               no
               great
               benefit
               )
               it
               might
               render
               the
               same
               perpetual
               .
               But
               you
               ordinarily
               see
               that
               they
               who
               make
               these
               inquiries
               ,
               onely
               find
               rest
               in
               their
               Engines
               and
               Motion
               in
               their
               brains
               ,
               whereas
               they
               hop'd
               the
               contrary
               .
            
             
               The
               Third
               said
               ,
               That
               it
               appears
               by
               that
               which
               they
               call
               the
               
                 Roman
                 Balance
              
               ,
               that
               the
               same
               weight
               hang'd
               neer
               the
               Centre
               ,
               weighes
               less
               then
               when
               it
               is
               more
               distant
               from
               it
               .
               Consequently
               that
               disposing
               the
               weights
               which
               shall
               be
               round
               a
               wheel
               ,
               so
               as
               to
               be
               neer
               the
               Centre
               about
               one
               half
               thereof
               ,
               and
               distant
               from
               it
               the
               other
               half
               ,
               you
               shall
               have
               a
               Perpetual
               Motion
               ,
               which
               ought
               not
               to
               be
               accounted
               the
               less
               such
               ,
               though
               the
               Matter
               should
               last
               but
               a
               year
               ,
               yea
               but
               a
               day
               ;
               it
               sufficing
               for
               a
               night
               to
               
                 that
                 name
              
               ,
               that
               it
               lasts
               as
               long
               as
               its
               Matter
               ;
               as
               't
               is
               seen
               in
               the
               Vice
               of
               Archimedes
               ,
               termed
               
                 without
                 End
              
               ,
               though
               it
               be
               made
               but
               of
               wood
               ;
               not
               by
               reason
               of
               its
               lasting
               ,
               but
               because
               the
               Vice
               being
               apply'd
               upon
               an
               indented
               wheel
               ,
               instead
               of
               entring
               into
               a
               screw
               ,
               there
               is
               no
               raising
               or
               letting
               it
               down
               ,
               as
               is
               practis'd
               in
               those
               of
               Presses
               .
            
             
               He
               prov'd
               it
               further
               ,
               For
               that
               it
               is
               seen
               that
               by
               the
               help
               of
               that
               Vice
               
                 without
                 End
              
               ,
               by
               the
               instrument
               term'd
               Polyspaston
               ,
               and
               others
               of
               the
               like
               Nature
               ,
               a
               Child
               may
               easily
               lift
               up
               a
               weight
               of
               10000
               pounds
               ;
               Yea
               ,
               even
               to
               Infinity
               ,
               could
               the
               strength
               of
               the
               Cordage
               and
               the
               Instruments
               bear
               it
               .
               For
               it
               follows
               that
               if
               a
               less
               weight
               can
               lift
               up
               a
               greater
               ,
               this
               greater
               will
               lift
               up
               a
               less
               ;
               which
               will
               be
               the
               Perpetual
               Motion
               which
               we
               inquire
               after
               .
            
             
               The
               Fourth
               reply'd
               ,
               That
               this
               Motion
               seemed
               to
               him
               impossible
               to
               find
               ,
               not
               for
               its
               being
               unprofitable
               (
               for
               it
               would
               be
               one
               of
               the
               greatest
               helps
               that
               Art
               could
               afford
               Man
               ,
               to
               ease
               him
               in
               his
               labours
               )
               but
               because
               there
               is
               in
               all
               Arts
               some
               thing
               of
               impossibility
               ;
               as
               the
               Quadrature
               of
               the
               Circle
               in
               Geometry
               ,
               in
               Rhetorick
               the
               perfect
               Orator
               ,
               the
               Philosophers
               Stone
               in
               Chymistry
               ,
               
               the
               Common-wealth
               of
               Plato
               in
               Polity
               ,
               and
               in
               the
               Mechanicks
               Perpetual
               Motion
               .
               And
               whereas
               it
               is
               said
               that
               a
               less
               weight
               or
               less
               strength
               can
               lift
               up
               a
               greater
               ,
               this
               is
               to
               be
               understood
               
                 in
                 more
                 time
              
               :
               So
               that
               what
               is
               gotten
               in
               strength
               is
               lost
               in
               time
               ;
               which
               comes
               all
               to
               one
               .
               For
               Example
               ,
               one
               Man
               ,
               or
               
                 one
                 hundred
              
               weight
               ,
               shall
               raise
               as
               high
               
                 in
                 one
                 hour
              
               ,
               as
               much
               weight
               as
               four
               Men
               or
               400.
               weights
               shall
               raise
               in
               a
               
                 quarter
                 of
                 an
                 hour
              
               by
               any
               Mechanick
               Invention
               whatsoever
               .
            
             
               The
               Last
               Hour
               was
               imployed
               in
               the
               mentioning
               of
               some
               Engines
               which
               had
               some
               likelihood
               of
               moving
               themselves
               endlesly
               ;
               And
               amongst
               others
               ,
               it
               was
               propos'd
               ,
               That
               a
               Wind-mill
               having
               a
               large
               wing
               ,
               which
               the
               wind
               should
               alwayes
               drive
               behind
               ,
               as
               it
               doth
               weather-cocks
               ,
               and
               by
               that
               means
               alwayes
               present
               its
               four
               ordinary
               sails
               to
               the
               wind
               ,
               might
               lift
               up
               so
               weighty
               a
               burthen
               whilst
               the
               wind
               blows
               ,
               that
               the
               same
               burden
               coming
               to
               descend
               while
               the
               wind
               ceaseth
               ,
               would
               cause
               a
               Motion
               of
               Continual
               Duration
               .
               Which
               also
               may
               be
               more
               easily
               practis'd
               in
               a
               Perpetual
               Fountain
               ,
               by
               help
               of
               a
               Great
               Reservor
               which
               should
               be
               fill'd
               by
               help
               of
               the
               wind
               ,
               and
               be
               emptying
               it self
               all
               the
               time
               that
               it
               bloweth
               not
               .
            
             
               One
               Demanded
               ,
               Whence
               it
               cometh
               that
               some
               are
               inclin'd
               to
               Mechanicks
               ,
               others
               onely
               to
               Contemplation
               and
               Literature
               .
               It
               was
               answer'd
               ,
               that
               this
               proceeds
               from
               the
               Resemblance
               which
               their
               Mind
               hath
               with
               the
               Things
               which
               they
               affect
               .
               The
               time
               being
               past
               for
               this
               Conference
               ,
               this
               Question
               afforded
               the
               Subject
               to
               the
               next
               ,
               for
               the
               first
               point
               concerning
               Resemblance
               ,
               and
               chiefly
               that
               of
               kinred
               one
               to
               another
               ;
               And
               for
               the
               Second
               ,
               
                 Whether
                 Letters
                 ought
                 to
                 be
                 joyn'd
                 with
                 Armes
                 .
              
            
          
        
         
           
             CONFERENCE
             V.
             
          
           
             
               I.
               Of
               Resemblance
               .
               II.
               Whether
               it
               behoveth
               to
               joyn
               Armes
               to
               Letters
               .
            
          
           
             
               I.
               Of
               Resemblance
               .
            
             
               UPon
               the
               First
               ,
               It
               was
               said
               ,
               That
               there
               are
               Three
               Sorts
               of
               
                 Resemblance
                 ,
                 viz.
              
               Of
               Species
               ,
               of
               Sex
               ,
               and
               of
               Aspect
               .
               The
               Resemblance
               of
               Species
               comes
               from
               the
               Univocal
               Cause
               determined
               to
               produce
               an
               Effect
               like
               to
               it self
               .
               That
               of
               Sex
               comes
               from
               the
               Predominancy
               either
               of
               the
               Masculine
               or
               Feminine
               Geniture
               ,
               or
               from
               the
               weakness
               of
               both
               :
               The
               End
               of
               Nature
               being
               alwayes
               to
               make
               a
               perfect
               work
               ,
               viz.
               a
               Male
               ;
               to
               which
               if
               she
               cannot
               attain
               ,
               she
               maketh
               a
               Female
               .
               The
               Resemblance
               of
               Aspect
               ,
               (
               or
               individual
               )
               which
               is
               that
               we
               are
               speaking
               of
               ,
               comes
               from
               the
               
                 Formative
                 Virtue
              
               inherent
               in
               the
               Geniture
               ,
               which
               being
               like
               a
               Quintessence
               or
               Extract
               not
               onely
               of
               all
               the
               parts
               which
               contribute
               to
               its
               Generation
               ,
               but
               also
               of
               the
               Spirits
               which
               accompany
               ,
               move
               and
               inform
               it
               in
               some
               manner
               ;
               it
               is
               not
               to
               be
               wonder'd
               
               if
               what
               is
               produc'd
               thereof
               bear
               their
               image
               and
               likeness
               ,
               as
               the
               
                 Visible
                 Species
              
               representeth
               the
               luminous
               or
               coloured
               Thing
               from
               whence
               it
               proceedeth
               .
               To
               which
               if
               the
               Imagination
               also
               concur
               ,
               it
               sends
               still
               to
               the
               Faetus
               more
               Spirits
               then
               there
               were
               before
               ;
               which
               being
               the
               Principal
               Artificers
               in
               Formation
               ,
               imprint
               a
               shape
               or
               figure
               upon
               it
               like
               the
               Body
               from
               whence
               they
               streamed
               ,
               and
               of
               which
               themselves
               partake
               in
               some
               sort
               ;
               As
               the
               Water
               which
               issueth
               out
               of
               Pipes
               ,
               though
               it
               spout
               far
               ,
               retaineth
               the
               form
               thereof
               .
               The
               strength
               of
               which
               Imagination
               is
               too
               great
               to
               doubt
               of
               ;
               being
               such
               as
               it
               is
               able
               to
               change
               the
               colour
               of
               a
               Child
               ,
               and
               to
               cause
               some
               to
               be
               born
               all
               hairy
               ,
               by
               the
               sight
               of
               the
               like
               Objects
               :
               Of
               which
               the
               marks
               which
               are
               imprinted
               on
               the
               Bodies
               of
               Infants
               in
               the
               womb
               of
               their
               Mothers
               ,
               through
               some
               such
               Imagination
               are
               sufficient
               proofs
               ,
               and
               that
               in
               Brutes
               too
               .
            
             
               The
               Second
               said
               ,
               That
               indeed
               this
               is
               an
               Effect
               of
               the
               Imagination
               ,
               seeing
               Galen
               having
               caus'd
               the
               picture
               of
               a
               white
               Child
               to
               be
               hang'd
               at
               the
               beds-feet
               of
               a
               Moor-Lady
               ,
               she
               brought
               forth
               a
               Child
               of
               the
               same
               colour
               .
               And
               besides
               the
               Example
               of
               Lahan's
               sheep
               ,
               which
               brought
               forth
               streaked
               young
               ,
               by
               reason
               of
               the
               Rods
               of
               that
               colour
               plac'd
               in
               their
               drinking-troughs
               ;
               Experience
               of
               Hens
               ,
               who
               bring
               forth
               white
               Chickens
               if
               they
               be
               cover'd
               with
               Linnen
               while
               they
               brood
               ,
               verifieth
               the
               same
               .
               The
               way
               that
               that
               Faculty
               produceth
               such
               an
               Effect
               is
               thus
               .
               The
               Animal
               Spirits
               which
               reside
               in
               the
               Brain
               slide
               thence
               into
               the
               whole
               Body
               ,
               but
               especially
               into
               the
               Matrice
               ,
               by
               reason
               of
               the
               near
               Sympathy
               which
               is
               between
               them
               by
               the
               Nerves
               of
               the
               Sixth
               Conjugation
               which
               unite
               them
               ,
               and
               render
               Women
               subject
               to
               so
               many
               several
               accidents
               ,
               whereof
               the
               field
               of
               Nature
               is
               too
               fertile
               .
               The
               Spirits
               then
               imprinting
               their
               qualities
               into
               that
               solid
               part
               ,
               it
               serves
               as
               a
               mould
               for
               the
               forming
               of
               the
               tender
               Embryo
               .
               Which
               is
               not
               to
               be
               understood
               of
               Simple
               Imagination
               ,
               but
               of
               those
               upon
               which
               the
               Mind
               maketh
               a
               vehement
               and
               constant
               reflexion
               .
            
             
               The
               Third
               said
               ,
               That
               if
               the
               Imagination
               contributed
               any
               Thing
               to
               the
               Resemblance
               ,
               we
               should
               see
               no
               unhandsome
               Children
               .
               For
               could
               a
               Man
               beget
               what
               he
               would
               ,
               he
               would
               alwayes
               make
               it
               resemble
               some
               fair
               Idea
               in
               his
               Imagination
               .
               Besides
               ,
               this
               Faculty
               can
               have
               no
               influence
               ,
               saving
               at
               the
               moment
               of
               the
               Act
               ,
               or
               during
               the
               bearing
               .
               Not
               in
               the
               former
               ,
               for
               nothing
               acts
               upon
               that
               which
               is
               not
               .
               Now
               the
               Parts
               exist
               not
               yet
               during
               that
               Act.
               Not
               the
               latter
               ,
               for
               the
               parts
               are
               then
               already
               form'd
               .
               It
               will
               then
               be
               demanded
               in
               what
               time
               of
               the
               bearing
               this
               Imagination
               hath
               power
               .
               If
               it
               be
               said
               in
               the
               former
               part
               ,
               it
               is
               held
               that
               the
               parts
               expos'd
               to
               our
               view
               are
               not
               then
               form'd
               ,
               and
               yet
               't
               is
               in
               those
               that
               Resemblance
               is
               observ'd
               :
               But
               in
               those
               first
               dayes
               onely
               the
               Principal
               pars
               ,
               viz.
               The
               Liver
               ,
               the
               Heart
               ,
               and
               the
               Brain
               are
               form'd
               .
               If
               you
               will
               have
               it
               to
               be
               in
               the
               latter
               dayes
               ,
               the
               Soul
               being
               by
               that
               time
               introduc'd
               ,
               
               which
               is
               its
               true
               form
               ,
               and
               imprints
               upon
               the
               body
               the
               traces
               of
               the
               Inclinations
               ,
               it
               cannot
               thence
               forward
               be
               susceptible
               of
               alterations
               by
               a
               meer
               fancy
               .
               Now
               that
               the
               manners
               of
               the
               Soul
               follow
               the
               External
               Form
               of
               the
               Body
               ,
               appears
               by
               Physiogmony
               wholly
               founded
               upon
               that
               Principle
               .
            
             
               The
               Fourth
               argued
               that
               the
               Geniture
               is
               the
               superfluous
               aliment
               of
               the
               Third
               Concoction
               ,
               which
               proceeding
               from
               all
               the
               parts
               of
               the
               Body
               retaines
               the
               Characters
               of
               the
               same
               ,
               and
               imprints
               them
               upon
               the
               Body
               of
               the
               Embryo
               ;
               And
               hence
               come
               hereditary
               diseases
               ,
               as
               also
               the
               usual
               Resemblance
               of
               Twins
               :
               And
               such
               is
               the
               Law
               of
               Nature
               ,
               that
               Children
               resemble
               their
               Fathers
               and
               Mothers
               just
               as
               Plants
               do
               the
               Plants
               which
               produce
               them
               .
               As
               for
               the
               unlikness
               ,
               it
               comes
               usually
               from
               the
               diversity
               of
               the
               Genitures
               of
               Father
               and
               Mother
               ,
               which
               make
               a
               Third
               Temperament
               ;
               as
               of
               the
               colours
               yellow
               and
               blew
               mingled
               together
               is
               made
               a
               green
               .
            
             
               The
               Fifth
               attributed
               the
               Cause
               to
               the
               divers
               Constellations
               ;
               because
               seeing
               all
               the
               alterations
               which
               happen
               here
               below
               cannot
               ,
               said
               he
               ,
               proceed
               but
               from
               Heaven
               or
               the
               Elements
               ,
               there
               is
               no
               probability
               in
               attributing
               them
               to
               these
               latter
               ;
               otherwise
               they
               would
               be
               both
               Agents
               and
               Patients
               together
               :
               And
               besides
               ,
               if
               the
               Elements
               were
               the
               Efficient
               Cause
               of
               the
               Mutations
               which
               come
               to
               pass
               in
               Nature
               ,
               there
               would
               be
               nothing
               regular
               ,
               by
               reason
               of
               their
               continual
               Generation
               and
               Corruption
               .
               Wherefore
               't
               is
               to
               the
               Heavens
               that
               it
               ought
               to
               be
               ascrib'd
               :
               And
               as
               the
               same
               Letters
               put
               together
               in
               the
               same
               order
               make
               alwayes
               the
               same
               word
               ;
               So
               ,
               as
               often
               as
               the
               principal
               Planets
               meet
               in
               the
               same
               Aspect
               ,
               and
               the
               same
               Coelestial
               Configuration
               ,
               the
               Men
               that
               are
               born
               under
               such
               Constellations
               ,
               are
               found
               alike
               .
               Nor
               is
               it
               material
               to
               say
               ,
               (
               though
               't
               is
               true
               )
               that
               the
               Heavenly
               Bodies
               are
               never
               twice
               in
               the
               same
               scituation
               ;
               because
               if
               this
               should
               happen
               ,
               it
               would
               not
               be
               Resemblance
               longer
               ,
               but
               Identity
               ,
               such
               as
               Plato
               promised
               in
               his
               great
               Revolution
               after
               six
               and
               forty
               thousand
               years
               .
               Besides
               ,
               there
               is
               no
               one
               so
               like
               to
               another
               ,
               but
               there
               is
               alwayes
               found
               more
               difference
               then
               conformity
               .
            
             
               The
               Sixth
               affirm'd
               ,
               That
               the
               same
               Cause
               which
               produceth
               the
               likeness
               of
               Bodies
               is
               also
               that
               which
               rendreth
               the
               inclinations
               of
               Souls
               alike
               ,
               seeing
               the
               one
               is
               the
               Index
               of
               the
               other
               .
               Thus
               we
               see
               oftimes
               the
               manners
               of
               Children
               so
               expresly
               imitate
               those
               of
               their
               Parents
               of
               both
               Sexes
               ,
               that
               the
               same
               may
               be
               more
               rightfully
               alledged
               for
               an
               Argument
               of
               their
               Legitimacy
               ,
               then
               the
               External
               Resemblance
               alone
               ,
               which
               consists
               onely
               in
               colour
               and
               figure
               .
               This
               makes
               it
               doubtful
               whether
               we
               may
               attribute
               that
               Resemblance
               to
               the
               Formative
               Virtue
               :
               Otherwise
               ,
               being
               connex'd
               as
               they
               are
               ,
               it
               would
               be
               to
               assign
               an
               Immaterial
               Effect
               (
               as
               all
               the
               operations
               of
               the
               Rational
               Soul
               are
               )
               to
               a
               Material
               Cause
               .
            
             
               The
               Seventh
               ascrib'd
               it
               to
               the
               sole
               vigour
               or
               weakness
               of
               the
               Formative
               Virtue
               ,
               which
               is
               nothing
               else
               but
               the
               Spirits
               inherent
               
               in
               the
               Geniture
               ,
               and
               constituting
               the
               more
               pure
               part
               of
               it
               ;
               The
               rest
               serving
               those
               Spirits
               for
               Matter
               ,
               upon
               which
               they
               act
               for
               the
               organizing
               it
               ,
               and
               framing
               a
               Body
               thereof
               .
               Now
               every
               Individual
               proposing
               to
               himself
               to
               make
               his
               like
               ,
               he
               arrives
               to
               his
               End
               when
               the
               Matter
               is
               suted
               and
               possess'd
               with
               an
               Active
               Virtue
               sufficiently
               vigorous
               ;
               and
               then
               this
               likeness
               will
               be
               not
               onely
               according
               to
               the
               Specifical
               Nature
               and
               the
               Essence
               ,
               but
               also
               according
               to
               the
               Individual
               Nature
               ,
               and
               the
               Accidents
               which
               accompany
               the
               same
               .
               This
               seems
               ,
               perhaps
               ,
               manifest
               enough
               in
               that
               First
               Degree
               of
               Children
               to
               Fathers
               ;
               but
               the
               difficulty
               is
               not
               small
               ,
               how
               a
               later
               Son
               that
               hath
               no
               Features
               of
               his
               Fathers
               Countenance
               comes
               to
               resemble
               his
               Grand-father
               or
               Great
               Grand-father
               .
               The
               Cause
               ,
               in
               my
               Judgement
               ,
               may
               be
               assign'd
               thus
               .
               Though
               the
               Geniture
               of
               the
               Ancestor
               was
               provided
               with
               sufficient
               Spirits
               to
               form
               a
               Son
               like
               himself
               ,
               yet
               it
               met
               with
               a
               Feminine
               Geniture
               abounding
               with
               qualities
               contrary
               to
               its
               own
               ,
               which
               infring'd
               its
               formative
               vertue
               ,
               and
               check'd
               the
               Action
               thereof
               ,
               hindring
               the
               Exuberance
               of
               its
               Spirits
               from
               attaining
               to
               frame
               such
               lineaments
               of
               the
               Countenance
               as
               Nature
               intended
               :
               or
               else
               it
               met
               with
               a
               Matrice
               out
               of
               due
               temper
               by
               some
               casual
               cold
               ,
               though
               otherwise
               both
               the
               Genitures
               were
               laudably
               elaborated
               .
               For
               when
               those
               Spirits
               ,
               or
               Formative
               Virtue
               ,
               become
               chil'd
               and
               num'd
               ,
               they
               shrink
               and
               retire
               into
               their
               mass
               ;
               as
               he
               that
               is
               cold
               to
               his
               bed
               ;
               and
               wanting
               heat
               ,
               in
               which
               their
               Activity
               consists
               ,
               they
               remain
               in
               a
               manner
               buried
               ,
               and
               without
               Action
               ,
               in
               reference
               to
               this
               Resemblance
               :
               And
               nevertheless
               there
               is
               left
               enough
               to
               make
               a
               Male
               like
               to
               the
               Father
               ,
               as
               to
               the
               species
               .
               This
               Son
               thus
               form'd
               comes
               to
               Age
               to
               Generate
               ,
               and
               meeting
               with
               a
               Feminine
               Geniture
               proportion'd
               to
               his
               own
               in
               vigour
               and
               strength
               ,
               and
               a
               Matrice
               proper
               to
               receive
               them
               ,
               those
               Spirits
               of
               his
               Father
               ,
               which
               till
               then
               lay
               dormant
               ,
               are
               awaken'd
               to
               Action
               ;
               and
               concurring
               from
               all
               parts
               of
               the
               Body
               suddenly
               impregnate
               the
               Geniture
               of
               the
               Immediate
               Father
               ,
               having
               by
               their
               long
               residence
               in
               the
               corporeal
               mass
               been
               recruited
               ,
               refined
               ,
               and
               elaborated
               :
               And
               as
               old
               Wine
               surpasseth
               new
               in
               strength
               and
               vigour
               of
               Spirits
               ,
               because
               it
               hath
               less
               Phlegme
               ;
               so
               those
               Spirits
               of
               the
               Grand-father
               having
               digested
               all
               the
               superfluous
               Phlegm
               wherewith
               those
               of
               the
               Father
               abound
               ,
               are
               more
               strong
               then
               they
               ,
               and
               win
               possession
               in
               the
               Geniture
               ,
               for
               the
               forming
               and
               organizing
               of
               it
               according
               to
               the
               shape
               of
               the
               Body
               from
               whence
               they
               first
               issued
               .
            
             
               The
               Eighth
               said
               ,
               That
               he
               was
               very
               backward
               to
               believe
               that
               any
               Thing
               of
               our
               Great
               Grand-fathers
               remaineth
               in
               us
               ,
               seeing
               it
               is
               doubted
               ,
               upon
               probable
               grounds
               ,
               whether
               there
               remaineth
               in
               our
               Old
               Age
               any
               thing
               of
               our
               Child-hood
               ;
               and
               that
               the
               Body
               of
               Man
               ,
               by
               the
               continual
               deperdition
               of
               its
               Three-fold
               Substance
               ,
               Spirits
               ,
               Humours
               ,
               and
               solid
               parts
               ,
               is
               like
               the
               ship
               Argo
               ,
               which
               by
               the
               successive
               addition
               of
               new
               matter
               was
               the
               same
               ,
               and
               not
               the
               same
               .
               That
               he
               conceiv'd
               not
               yet
               how
               the
               Geniture
               can
               proceed
               from
               all
               the
               parts
               ;
               seeing
               Anatomy
               teacheth
               us
               ,
               
               that
               the
               Spermatick
               Veines
               derive
               it
               immediately
               from
               the
               Trunk
               of
               the
               Hollow
               Vein
               (
               
                 Vena
                 Cava
              
               )
               and
               the
               Emulgent
               ;
               and
               the
               Arteries
               from
               the
               great
               Artery
               ,
               (
               Aorta
               )
               conveying
               it
               to
               be
               elaborated
               in
               the
               Glandules
               call'd
               Prostatae
               ;
               from
               whence
               it
               is
               set
               on
               work
               by
               Nature
               .
               The
               solid
               Parts
               can
               have
               no
               Influence
               upon
               it
               ;
               for
               what
               humour
               or
               juice
               is
               brought
               to
               them
               for
               their
               nourishment
               goeth
               not
               away
               naturally
               but
               by
               sweat
               ,
               insensible
               transpiration
               ,
               and
               the
               production
               of
               hair
               .
               The
               Spirits
               are
               too
               subtle
               and
               dissipable
               to
               preserve
               in
               themselves
               a
               Character
               ,
               and
               imprint
               the
               same
               upon
               any
               Subject
               .
               That
               Resemblance
               ,
               in
               my
               Judgement
               ,
               proceedeth
               from
               the
               natural
               heat
               which
               elaborateth
               and
               delineateth
               the
               Body
               of
               the
               Geniture
               ,
               and
               by
               it
               the
               Embryo
               ;
               First
               with
               the
               general
               Idea
               of
               its
               species
               ,
               and
               then
               with
               the
               accidents
               which
               it
               hath
               ,
               and
               which
               it
               borroweth
               from
               the
               Matrice
               ,
               from
               the
               menstruous
               blood
               ,
               and
               the
               other
               Circumstances
               requisite
               to
               Generation
               ;
               and
               when
               chance
               pleaseth
               ,
               there
               is
               found
               a
               likeness
               to
               the
               Father
               ,
               Mother
               ,
               or
               others
               .
               Which
               Circumstances
               being
               alike
               in
               the
               Formation
               of
               Twinns
               ,
               cause
               them
               to
               resemble
               one
               another
               ;
               unless
               when
               the
               Particles
               of
               the
               Geniture
               (
               which
               is
               sufficient
               for
               two
               )
               are
               of
               unlike
               Natures
               ,
               and
               are
               unequally
               sever'd
               by
               the
               natural
               heat
               :
               So
               that
               (
               for
               Example
               )
               the
               milder
               and
               more
               temperate
               Particles
               are
               shar'd
               on
               one
               side
               ;
               and
               on
               the
               other
               ,
               the
               more
               rough
               and
               bilious
               ;
               As
               it
               hapned
               in
               Jacob
               and
               Esau
               ,
               the
               former
               of
               whom
               was
               of
               a
               sweet
               ,
               and
               the
               other
               of
               a
               savage
               humour
               ,
               and
               then
               Bodies
               as
               different
               as
               their
               Manners
               .
               One
               the
               contrary
               ,
               many
               resemble
               one
               another
               in
               Countenance
               ,
               who
               are
               nothing
               at
               all
               related
               ;
               as
               Augustus
               and
               that
               young
               Man
               ,
               who
               being
               ask'd
               by
               the
               Emperour
               whether
               his
               Mother
               had
               never
               been
               at
               Rome
               ,
               answer'd
               ,
               No
               ,
               but
               his
               Father
               had
               ;
               And
               the
               true
               and
               false
               
                 Martin
                 Guerre
              
               ,
               who
               put
               a
               Parliament
               ,
               their
               Wife
               ,
               and
               all
               their
               kinred
               ,
               to
               a
               hard
               task
               to
               distinguish
               them
               .
            
          
           
             
               II.
               Whether
               Letters
               ought
               to
               be
               joyned
               with
               Armes
               .
            
             
               The
               Second
               Hour
               ,
               design'd
               for
               treating
               of
               the
               Conjunction
               of
               Armes
               and
               Letters
               ,
               began
               with
               this
               discourse
               .
               That
               Armes
               seem
               not
               onely
               unprofitable
               ,
               but
               contrary
               to
               humanity
               ,
               since
               their
               End
               is
               the
               destruction
               of
               Man.
               That
               among
               the
               rest
               ,
               the
               Gun
               ,
               invented
               by
               a
               Monk
               nam'd
               Bertol
               ,
               in
               the
               year
               1380.
               hath
               caus'd
               the
               death
               of
               too
               many
               persons
               ,
               not
               to
               be
               in
               horrour
               to
               the
               living
               ;
               from
               which
               the
               most
               valiant
               cannot
               secure
               himself
               :
               And
               if
               they
               be
               compar'd
               to
               the
               studies
               of
               humanity
               ,
               they
               are
               so
               far
               distant
               from
               them
               ,
               that
               the
               Beginning
               of
               the
               one
               is
               the
               End
               of
               the
               other
               ;
               The
               clashing
               of
               Armes
               ,
               as
               Sylla
               said
               ,
               hindring
               attenion
               to
               Lawes
               .
               And
               comparing
               them
               together
               ,
               that
               French
               Hercules
               who
               drew
               men
               to
               him
               with
               chains
               of
               Gold
               ,
               subdu'd
               them
               much
               better
               ,
               winning
               their
               Bodies
               and
               their
               Hearts
               ,
               then
               that
               other
               subduer
               of
               Monsters
               whose
               victory
               extended
               but
               to
               the
               one
               half
               .
               That
               Archimedes
               defending
               Syracuse
               by
               his
               skill
               against
               the
               Army
               of
               Marcellus
               ,
               seemes
               to
               void
               the
               Question
               .
               But
               on
               
               the
               other
               side
               ,
               since
               the
               point
               of
               Wit
               wins
               not
               the
               Victory
               now
               a
               dayes
               ,
               unless
               it
               be
               joyn'd
               with
               that
               of
               the
               Sword
               ;
               And
               that
               ,
               on
               the
               contrary
               ,
               Armes
               command
               over
               all
               ;
               it
               is
               certain
               that
               a
               City
               full
               of
               Philosophers
               ,
               that
               knew
               not
               how
               to
               help
               themselves
               with
               Armes
               ,
               would
               be
               taken
               by
               a
               Regiment
               of
               Souldiers
               ignorant
               of
               Letters
               ;
               and
               that
               of
               all
               the
               Lawes
               there
               is
               none
               more
               peremptory
               then
               the
               Gun
               :
               Which
               is
               signifi'd
               by
               that
               Devise
               which
               our
               Cannons
               of
               the
               new
               casting
               have
               graven
               upon
               them
               ,
               
                 Ratio
                 ultima
                 Regum
              
               .
               Moreover
               ,
               we
               see
               that
               the
               Turks
               (
               whose
               Political
               Maximes
               are
               as
               good
               for
               the
               preservation
               and
               increasing
               of
               their
               Empire
               ,
               as
               their
               Religion
               is
               bad
               for
               the
               attaining
               to
               that
               of
               Heaven
               )
               excepting
               what
               little
               needs
               to
               instruct
               the
               few
               Fryers
               they
               have
               in
               their
               Mosquees
               ,
               and
               less
               the
               Judges
               in
               their
               Tribunals
               ,
               scorn
               all
               Learning
               ,
               and
               teach
               their
               people
               no
               other
               Science
               but
               Obedience
               and
               Contempt
               of
               Death
               .
               While
               the
               Greeks
               and
               the
               Romans
               did
               the
               same
               each
               of
               them
               got
               and
               kept
               a
               Monarchy
               :
               As
               on
               the
               contrary
               ,
               their
               declining
               hapned
               when
               their
               skilfulness
               in
               all
               Sciences
               was
               risen
               to
               the
               highest
               point
               :
               Having
               ceas'd
               to
               do
               well
               ,
               when
               they
               addicted
               themselves
               too
               much
               to
               speak
               well
               .
               So
               greatly
               doth
               Literature
               intenerate
               and
               soften
               Hearts
               ,
               effeminating
               those
               that
               apply
               themselves
               thereto
               ;
               whether
               by
               their
               Charm
               ,
               or
               by
               the
               too
               great
               dissipation
               of
               Spirits
               requir'd
               by
               the
               assiduity
               of
               Study
               and
               Contemplation
               ;
               which
               almost
               draws
               the
               Soul
               out
               of
               the
               Body
               ,
               and
               notably
               weakneth
               its
               ordinary
               functions
               .
               Whence
               it
               comes
               to
               pass
               that
               studious
               Men
               have
               not
               onely
               their
               Sight
               and
               all
               other
               Senses
               ,
               but
               also
               the
               Members
               of
               their
               Body
               ,
               more
               weak
               ,
               how
               good
               soever
               their
               natural
               temper
               be
               ;
               which
               is
               strengthened
               by
               the
               exercise
               to
               which
               they
               are
               oblig'd
               who
               practise
               other
               Arts
               ,
               and
               especially
               that
               of
               War
               ,
               an
               Enemy
               to
               Sedentary
               Life
               .
               Nevertheless
               coming
               to
               consider
               the
               Advantages
               which
               Alexander
               drew
               from
               the
               precepts
               of
               
                 Aristotle
                 ;
                 Caesar
              
               from
               his
               own
               Eloquence
               and
               the
               Mathematicks
               ,
               for
               the
               making
               of
               Speeches
               to
               his
               Souldiers
               ,
               building
               of
               Bridges
               ,
               and
               besieging
               of
               places
               ;
               That
               without
               Astrology
               ,
               which
               inabled
               
                 Christopher
                 Columbus
              
               to
               foresee
               an
               Eclipse
               of
               the
               Moon
               ,
               in
               the
               year
               1492.
               whereof
               he
               made
               use
               to
               frighten
               the
               Americans
               extremely
               ,
               his
               Enterprize
               had
               perish'd
               :
               In
               brief
               ,
               that
               that
               brave
               King
               of
               Sweden
               ,
               Conquerour
               during
               his
               Life
               and
               after
               his
               Death
               ,
               so
               happily
               joyned
               Letters
               to
               Armes
               ;
               I
               conclude
               for
               their
               Conjunction
               ,
               authoriz'd
               by
               that
               excellent
               Sentence
               ,
               That
               the
               Nations
               are
               happy
               whose
               Philosophers
               are
               Kings
               ,
               or
               whose
               Kings
               are
               Philosophers
               ;
               and
               confirm'd
               by
               the
               Example
               which
               the
               admirable
               Government
               of
               this
               Kingdom
               affordeth
               .
            
             
               The
               Next
               said
               ,
               That
               if
               it
               behoveth
               to
               marry
               the
               Sciences
               to
               Armes
               ,
               it
               must
               be
               because
               Learning
               maketh
               the
               Souldier
               either
               more
               honest
               ,
               or
               more
               valiant
               and
               couragious
               ,
               or
               more
               dextrous
               and
               warlike
               .
               Now
               they
               have
               none
               of
               these
               Effects
               ;
               not
               the
               former
               ;
               For
               ,
               on
               the
               contrary
               ,
               the
               most
               favourable
               Sentence
               that
               can
               be
               pass'd
               upon
               Learning
               ,
               is
               ,
               to
               say
               that
               it
               is
               neither
               good
               
               nor
               bad
               of
               it self
               ,
               but
               leaves
               the
               Will
               of
               the
               possessor
               in
               the
               same
               posture
               that
               it
               found
               it
               .
               The
               most
               moderate
               Detractors
               alledge
               that
               Knowledge
               puffeth
               up
               ;
               Now
               Presumption
               conduceth
               not
               much
               to
               the
               Amendment
               of
               Life
               .
               Others
               go
               so
               far
               as
               to
               maintain
               ,
               That
               Simplicity
               and
               sweetness
               of
               Manners
               is
               not
               found
               usually
               with
               great
               Learning
               ;
               according
               to
               that
               Sentence
               which
               the
               Company
               will
               permit
               me
               to
               alledge
               in
               its
               own
               Language
               ,
               
                 Postquam
                 docti
                 prodierunt
                 boni
                 desunt
              
               .
               Moreover
               
                 S.
                 Paul
              
               disswades
               us
               as
               much
               as
               possible
               from
               Philosophy
               ,
               which
               he
               calls
               vain
               ,
               adding
               that
               such
               as
               would
               know
               too
               much
               must
               be
               rejected
               from
               the
               Church
               :
               And
               as
               the
               Shoo-makers
               are
               commonly
               the
               worst
               shod
               ,
               and
               the
               richest
               the
               most
               covetous
               ;
               so
               they
               that
               know
               the
               most
               good
               are
               willing
               to
               do
               the
               least
               .
               Now
               if
               this
               be
               true
               in
               persons
               of
               the
               highest
               form
               ,
               is
               it
               to
               be
               hop'd
               that
               a
               Souldier
               whose
               inclinations
               are
               usually
               not
               too
               devout
               ,
               should
               become
               an
               honester
               Man
               after
               he
               has
               studied
               ?
               But
               besides
               ,
               he
               will
               become
               as
               little
               valiant
               and
               couragious
               thereby
               ;
               Reason
               requiring
               ,
               that
               the
               more
               a
               Man
               knows
               dangers
               and
               inconveniences
               ,
               the
               more
               shy
               and
               backward
               he
               is
               to
               venture
               amongst
               them
               ;
               And
               Experience
               shewing
               that
               the
               softness
               of
               studies
               is
               incompatible
               with
               the
               warlike
               ardour
               and
               martial
               humour
               .
               Of
               which
               Marius
               ,
               and
               other
               Roman
               Captains
               ,
               not
               ignorant
               (
               no
               more
               then
               those
               at
               present
               )
               did
               not
               go
               to
               the
               Schooles
               to
               choose
               their
               Souldiers
               ,
               but
               into
               the
               Shops
               and
               Villages
               :
               Which
               caus'd
               Licinius
               and
               Valentinian
               ,
               Emperours
               of
               Rome
               ,
               to
               say
               ,
               That
               their
               State
               had
               no
               Poyson
               more
               dangerous
               then
               Learning
               .
               The
               Greeks
               by
               being
               too
               much
               addicted
               thereunto
               ,
               were
               easily
               subdu'd
               by
               the
               Goths
               ,
               who
               understood
               nothing
               but
               to
               kill
               and
               burn
               ;
               and
               yet
               were
               not
               so
               ignorant
               as
               to
               take
               from
               the
               Greeks
               ,
               overcome
               by
               them
               ,
               the
               use
               of
               Learning
               :
               for
               fear
               lest
               coming
               to
               themselves
               they
               might
               easily
               shake
               off
               their
               yoke
               .
               They
               left
               them
               their
               Libraries
               entire
               ,
               to
               continue
               their
               exercise
               therein
               peaceably
               .
               So
               long
               as
               the
               Spartans
               flourish'd
               ,
               they
               had
               no
               other
               Academies
               but
               of
               Valour
               ,
               Prudence
               ,
               and
               Justice
               .
               The
               Persians
               had
               no
               other
               Schooles
               but
               the
               practice
               of
               Vertue
               ,
               whereof
               onely
               the
               name
               and
               definition
               is
               known
               in
               ours
               ,
               which
               afford
               nothing
               but
               unprofitable
               tattle
               .
               Lastly
               ,
               Study
               ,
               as
               't
               is
               vulgarly
               practis'd
               at
               this
               day
               ,
               instead
               of
               rendring
               a
               Man
               better
               behav'd
               ,
               imprints
               upon
               him
               the
               manners
               of
               the
               Colledge
               ,
               insupportable
               to
               all
               the
               world
               ,
               and
               rendring
               the
               name
               of
               Scholar
               odious
               .
               Few
               people
               have
               less
               discretion
               then
               they
               ;
               most
               beggars
               ask
               Almes
               in
               Latine
               ;
               and
               this
               Language
               is
               more
               common
               to
               Bedlam
               then
               to
               any
               other
               place
               .
            
             
               The
               multitude
               and
               earnestness
               of
               those
               who
               vigorously
               maintain'd
               the
               Cause
               of
               Learning
               ,
               hindred
               the
               distinct
               Recollection
               of
               all
               their
               Reasons
               ;
               but
               they
               may
               be
               reduc'd
               to
               these
               .
               Armes
               destitute
               of
               Letters
               ,
               have
               more
               of
               the
               Brute
               then
               of
               the
               Man
               :
               the
               ignorance
               of
               danger
               not
               deserving
               the
               Name
               of
               Valour
               ,
               but
               that
               onely
               which
               sees
               the
               danger
               ,
               and
               despises
               it
               in
               comparison
               of
               the
               
               honour
               which
               it
               expects
               from
               victory
               .
               What
               a
               glory
               would
               be
               added
               to
               the
               Gown
               ,
               if
               ,
               in
               imitation
               of
               those
               brave
               Roman
               Consuls
               and
               Senatours
               ,
               a
               President
               or
               Counsellor
               were
               seen
               carrying
               the
               Flower
               de
               Luce
               beyond
               our
               Frontiers
               in
               the
               head
               of
               an
               Army
               ,
               and
               the
               other
               Officers
               by
               their
               Example
               ?
               Armes
               making
               Laws
               respected
               ,
               and
               Laws
               polishing
               Armes
               .
            
             
               The
               Inventions
               were
               very
               different
               ,
               yea
               ,
               diametrically
               opposite
               ;
               one
               amongst
               the
               rest
               propounding
               a
               way
               to
               build
               an
               impregnable
               Fortress
               ,
               another
               an
               Engine
               to
               which
               nothing
               could
               resist
               :
               And
               the
               Matters
               of
               the
               next
               Conference
               were
               the
               
                 Vniversal
                 Spirit
              
               and
               Fire
               .
            
          
        
         
           
             CONFERENCE
             VI.
             
          
           
             
               I.
               Of
               Fire
               .
               II.
               Of
               the
               Vniversal
               Spirit
               .
            
          
           
             
               I.
               Of
               Fire
               .
            
             
               UPon
               the
               First
               Subject
               it
               was
               said
               ,
               That
               there
               is
               no
               Elementary
               Fire
               ,
               and
               that
               this
               Opinion
               doth
               not
               destroy
               the
               
                 Four
                 First
                 Qualities
              
               ;
               Seeing
               Heat
               may
               be
               without
               that
               Fire
               ,
               as
               in
               the
               Sun.
               Moreover
               ,
               that
               supposed
               Elementary
               Fire
               cannot
               be
               under
               the
               Moon
               .
               For
               if
               it
               were
               ,
               the
               Refraction
               ,
               or
               Parallax
               caused
               by
               it
               ,
               would
               cause
               the
               Stars
               to
               be
               seen
               in
               another
               place
               then
               they
               are
               ,
               and
               of
               different
               Magnitudes
               ;
               As
               the
               Opticks
               clearly
               demonstrate
               to
               us
               ,
               and
               justifie
               by
               the
               experiment
               of
               a
               piece
               of
               Money
               put
               into
               a
               Basin
               ,
               which
               we
               behold
               not
               ,
               by
               reason
               of
               the
               interposition
               of
               its
               sides
               ;
               and
               yet
               it
               appears
               when
               you
               put
               water
               into
               the
               Vessel
               :
               Because
               the
               
                 Visual
                 Ray
              
               is
               alwayes
               broken
               ,
               and
               makes
               an
               Angle
               when
               it
               passeth
               through
               a
               Medium
               of
               differing
               thickness
               ,
               as
               the
               Air
               and
               the
               Water
               are
               ;
               and
               as
               the
               Air
               and
               the
               Fire
               would
               be
               ,
               through
               which
               the
               Stars
               must
               be
               seen
               ;
               and
               consequently
               we
               should
               not
               see
               them
               in
               their
               true
               place
               ,
               when
               they
               are
               out
               of
               our
               Zenith
               ;
               in
               which
               alone
               the
               
                 Visual
                 Ray
              
               is
               not
               broken
               .
               But
               this
               the
               Prediction
               of
               Eclipses
               to
               a
               set
               moment
               ,
               convinceth
               to
               be
               false
               .
               In
               the
               Third
               Place
               ,
               That
               Fire
               ,
               being
               but
               an
               Accident
               cannot
               be
               an
               Element
               .
               That
               it
               is
               but
               an
               Accident
               ,
               appears
               by
               a
               combustible
               Body
               ;
               in
               which
               ,
               for
               the
               kindling
               of
               Fire
               ,
               there
               is
               nothing
               else
               introduc'd
               but
               a
               great
               heat
               .
               In
               the
               Fourth
               Place
               ,
               This
               same
               Fire
               being
               produc'd
               by
               an
               Accident
               ,
               as
               by
               the
               Motion
               of
               some
               Body
               ,
               cannot
               be
               a
               Substance
               ;
               For
               Accidents
               do
               not
               produce
               Substances
               .
               Lastly
               ,
               we
               are
               compos'd
               of
               the
               same
               Things
               by
               which
               we
               are
               conserv'd
               ,
               and
               yet
               there
               is
               no
               Animal
               that
               lives
               of
               Fire
               ,
               as
               of
               the
               other
               Elements
               ;
               that
               which
               is
               said
               of
               the
               Flies
               called
               Pyraustae
               being
               but
               a
               Fable
               .
               Besides
               ,
               'T
               is
               hard
               to
               conceive
               how
               Fire
               being
               in
               that
               High
               Region
               could
               concur
               to
               all
               kinds
               of
               Generation
               .
               And
               therefore
               ,
               if
               there
               be
               any
               Fire
               that
               enters
               into
               the
               Composition
               of
               mixt
               Bodies
               ,
               't
               is
               
               onely
               the
               heat
               of
               the
               Sun
               which
               quickens
               and
               animates
               all
               things
               .
            
             
               As
               for
               our
               common
               Fire
               ,
               they
               say
               it
               is
               light
               and
               dry
               .
               But
               for
               the
               former
               ,
               as
               they
               do
               not
               prove
               it
               but
               by
               the
               Sight
               ,
               which
               beholds
               it
               ascend
               ;
               so
               the
               same
               Sight
               sees
               it
               descend
               in
               a
               Candle
               ,
               in
               Wood
               ,
               and
               other
               Matters
               ,
               which
               the
               Fire
               consumes
               from
               the
               top
               to
               the
               bottom
               :
               And
               therefore
               of
               it self
               it
               is
               indifferent
               to
               all
               Motion
               ,
               and
               follows
               its
               Aliment
               upwards
               ,
               when
               it
               mounts
               thither
               by
               its
               rarefaction
               ,
               and
               downwards
               when
               the
               same
               is
               detain'd
               there
               by
               the
               gravity
               of
               its
               Matter
               .
               And
               though
               it
               should
               ascend
               above
               the
               Air
               ,
               yet
               would
               it
               not
               follow
               from
               thence
               that
               it
               is
               light
               ,
               but
               onely
               less
               ponderous
               then
               the
               Air
               which
               thrust
               it
               out
               of
               its
               place
               ;
               as
               the
               Earth
               doth
               the
               Water
               ,
               and
               the
               Water
               the
               Air.
               Besides
               ,
               whereas
               the
               Fire
               imparteth
               ponderosity
               ,
               as
               is
               seen
               in
               
                 Calcined
                 Lead
              
               ,
               it
               cannot
               be
               said
               to
               be
               Light.
               Next
               ,
               to
               say
               that
               Fire
               is
               dry
               ,
               I
               account
               not
               less
               strange
               .
               For
               it
               cannot
               have
               Siccity
               ,
               since
               it
               introduceth
               it
               not
               actually
               into
               Bodies
               ;
               but
               when
               it
               drieth
               any
               humid
               Body
               it
               doth
               nothing
               else
               but
               take
               away
               its
               humidity
               ,
               which
               being
               separated
               from
               that
               Body
               ,
               it
               remains
               in
               the
               Siccity
               which
               was
               there
               before
               ,
               (
               but
               appeared
               not
               by
               reason
               of
               the
               predominancy
               of
               its
               humidity
               ;
               )
               and
               consequently
               is
               not
               introduc'd
               anew
               by
               the
               Fire
               .
               Besides
               ,
               by
               the
               definition
               which
               Aristotle
               gives
               of
               Humid
               ,
               (
               viz.
               That
               it
               is
               that
               which
               is
               easily
               containd'n
               in
               an
               other
               ,
               but
               hardly
               in
               it self
               ,
               )
               the
               Fire
               should
               be
               more
               humid
               then
               the
               Air
               ,
               yea
               ,
               then
               water
               it self
               .
            
             
               The
               Second
               said
               ,
               That
               Fire
               is
               neither
               Element
               nor
               Substance
               .
               For
               Qualities
               are
               perceiv'd
               by
               every
               Thing
               's
               manifesting
               those
               of
               the
               Element
               predominant
               in
               it
               ,
               and
               whereof
               it
               is
               compos'd
               .
               Terrestrial
               Bodies
               ,
               as
               Stones
               ,
               Metals
               ,
               and
               Minerals
               ,
               are
               actually
               cold
               and
               dry
               to
               the
               touch
               .
               Aquatick
               ,
               as
               Fish
               and
               Fruits
               ,
               are
               cold
               and
               moist
               .
               Aerial
               ,
               as
               Oyle
               and
               Wood
               ,
               indifferent
               ,
               sometimes
               hot
               ,
               sometimes
               cold
               ,
               according
               to
               the
               disposition
               of
               the
               place
               where
               they
               are
               .
               Animals
               alone
               are
               actually
               hot
               ,
               but
               they
               derive
               that
               heat
               solely
               from
               the
               Soul.
               We
               see
               nothing
               in
               the
               World
               actually
               hot
               of
               its
               own
               Nature
               .
               Why
               then
               should
               we
               establish
               an
               Element
               ,
               of
               which
               we
               can
               have
               no
               tidings
               ?
               As
               we
               have
               of
               the
               other
               Elements
               ,
               of
               which
               some
               would
               make
               it
               a
               companion
               ;
               contrary
               to
               the
               Maxime
               ,
               which
               alloweth
               not
               ,
               
                 That
                 Entities
                 be
                 multiply'd
                 in
                 Nature
                 without
                 Necessity
                 .
              
               'T
               is
               of
               no
               validity
               to
               object
               the
               actual
               heat
               of
               Mineral
               Waters
               .
               For
               the
               least
               Curious
               know
               the
               cause
               thereof
               to
               be
               this
               ;
               that
               those
               Waters
               passing
               through
               Mines
               of
               Sulphur
               or
               Bitumen
               ,
               imbibe
               the
               Spirits
               thereof
               ;
               which
               by
               the
               Motion
               of
               the
               Water
               are
               heated
               accidentally
               :
               As
               appears
               in
               that
               being
               taken
               out
               of
               their
               own
               place
               ,
               they
               presently
               lose
               that
               heat
               ;
               which
               shews
               that
               this
               heat
               is
               no
               part
               of
               them
               ,
               but
               is
               derived
               elsewhere
               .
               Moreover
               that
               Sublunary
               Fire
               would
               be
               to
               no
               purpose
               .
               For
               either
               it
               would
               descend
               to
               enter
               into
               the
               composition
               of
               Things
               with
               the
               rest
               ,
               or
               not
               .
               If
               it
               descend
               ,
               that
               is
               against
               its
               Nature
               ,
               which
               is
               (
               as
               they
               commonly
               say
               )
               light
               ,
               and
               alwayes
               tending
               upwards
               ;
               besides
               
               it
               would
               consume
               all
               by
               its
               great
               Activity
               .
               If
               it
               descend
               not
               ,
               it
               would
               be
               unprofitable
               to
               the
               World
               ,
               and
               so
               not
               Element
               .
               For
               neither
               Man
               ,
               nor
               the
               other
               mixt
               Substances
               which
               are
               generated
               ,
               go
               to
               seek
               it
               in
               the
               Circle
               of
               the
               Moon
               .
               Besides
               ,
               Generations
               are
               made
               without
               it
               by
               the
               heat
               of
               the
               Sun.
               For
               ,
               in
               the
               First
               Place
               ,
               Humidity
               is
               requisite
               thereto
               ,
               for
               the
               uniting
               and
               binding
               together
               of
               the
               Matter
               ,
               which
               otherwise
               would
               be
               dust
               ;
               and
               that
               Humidity
               the
               Air
               or
               the
               Water
               affordeth
               .
               In
               the
               Second
               Place
               ,
               such
               Matter
               ,
               united
               by
               Humidity
               ,
               is
               made
               close
               ,
               firm
               ,
               and
               compact
               ,
               by
               the
               coldness
               of
               Water
               ,
               the
               propriety
               of
               which
               is
               to
               congeal
               .
               In
               the
               Third
               Place
               ,
               the
               driness
               which
               the
               Earth
               contributes
               gives
               it
               a
               consistence
               and
               permanent
               hardness
               ;
               And
               ,
               lastly
               ,
               the
               heat
               alone
               of
               the
               Sun
               digests
               all
               this
               together
               ,
               and
               unites
               it
               very
               perfectly
               without
               need
               of
               any
               other
               Fire
               .
               I
               confess
               ,
               indeed
               ,
               that
               we
               have
               Fire
               ,
               but
               it
               never
               enters
               into
               the
               composition
               of
               Natural
               Things
               ;
               nor
               ever
               was
               it
               a
               Substance
               ,
               because
               Two
               Substantial
               Formes
               cannot
               be
               in
               the
               same
               Subject
               ;
               and
               yet
               the
               true
               form
               of
               Fire
               is
               in
               a
               hot
               Iron
               ,
               together
               with
               the
               Substantial
               Form
               of
               the
               Iron
               :
               Which
               shews
               that
               Fire
               is
               but
               an
               Accidental
               Form
               ,
               which
               is
               consistent
               with
               the
               Substantial
               ,
               as
               the
               Servant
               with
               her
               Mistress
               .
               Moreover
               (
               according
               to
               Aristotle
               ,
               l.
               2.
               
               Of
               Generation
               and
               Corruption
               .
               )
               Fire
               is
               nothing
               else
               but
               an
               execess
               of
               heat
               ,
               which
               is
               a
               meer
               Accident
               ,
               as
               well
               in
               its
               little
               degrees
               ,
               as
               in
               its
               excesses
               ;
               More
               and
               less
               making
               no
               change
               in
               the
               species
               .
               Our
               Fire
               then
               is
               an
               excessive
               heat
               ,
               which
               adheres
               to
               Things
               that
               have
               some
               crass
               and
               oleaginous
               humour
               in
               them
               ,
               and
               continues
               there
               by
               a
               continual
               efflux
               and
               successive
               Generation
               ,
               without
               any
               permanence
               ,
               like
               the
               Water
               of
               a
               River
               ;
               which
               Heat
               lasts
               so
               long
               till
               that
               humour
               be
               consumed
               .
               If
               it
               be
               said
               that
               it
               ascends
               upwards
               seeking
               its
               own
               place
               ,
               I
               answer
               ,
               that
               't
               is
               the
               Exhalation
               that
               carries
               it
               up
               ;
               yea
               ,
               that
               it
               descends
               too
               ;
               as
               we
               see
               in
               a
               Candle
               blown
               out
               ,
               and
               still
               smoaking
               ,
               if
               it
               be
               held
               beneath
               another
               burning
               one
               ,
               the
               flame
               descendeth
               along
               the
               smoak
               ,
               and
               lighteth
               it
               again
               ▪
               So
               that
               the
               Fire
               is
               indifferent
               of
               it self
               where
               it
               goes
               ,
               for
               it
               lets
               it self
               be
               govern'd
               and
               carry'd
               by
               the
               Exhalation
               .
               And
               it
               appears
               further
               ,
               That
               Fire
               is
               less
               subtile
               then
               Air
               ;
               for
               flame
               is
               not
               transparent
               ,
               and
               it
               engendreth
               soot
               ,
               which
               is
               very
               gross
               .
            
             
               The
               Third
               added
               ,
               That
               indeed
               Fire
               cannot
               be
               a
               Substance
               ,
               because
               it
               hath
               a
               
                 Contrary
                 ,
                 viz.
              
               The
               Water
               .
               Besides
               ,
               every
               Substantial
               Form
               preserves
               its
               own
               Matter
               ,
               and
               acts
               not
               against
               it
               ;
               but
               Fire
               destroyes
               its
               own
               .
               Moreover
               ,
               a
               certain
               degree
               of
               some
               Quality
               is
               never
               necessary
               to
               a
               Substantial
               Form
               ;
               as
               the
               Earth
               ceaseth
               not
               to
               be
               Earth
               ,
               though
               it
               be
               less
               cold
               or
               dry
               ;
               and
               so
               of
               the
               rest
               :
               But
               Fire
               cannot
               be
               Fire
               ,
               unless
               the
               supreme
               degree
               of
               heat
               be
               in
               it
               .
               Add
               hereunto
               ,
               that
               Fire
               may
               be
               produc'd
               in
               a
               Substance
               without
               corrupting
               it
               ,
               as
               we
               see
               in
               a
               Flint
               ,
               or
               a
               burning
               Bullet
               :
               Now
               a
               Substantial
               Form
               is
               not
               produc'd
               in
               a
               Subject
               ,
               till
               the
               preceding
               be
               destroy'd
               ;
               the
               Generation
               of
               the
               
               one
               being
               the
               corruption
               of
               the
               other
               .
               Lastly
               ,
               Every
               substance
               produceth
               ,
               by
               way
               of
               Generation
               ,
               an
               indivisible
               substantial
               Form
               ;
               But
               Fire
               produceth
               a
               divisible
               Quality
               :
               For
               that
               which
               was
               cold
               becometh
               first
               warm
               ,
               then
               hot
               ,
               and
               by
               degrees
               becometh
               Fire
               ;
               which
               cannot
               be
               with
               a
               mixture
               of
               cold
               ,
               non
               consist
               therewith
               ,
               unless
               as
               degrees
               of
               qualities
               .
            
             
               The
               Fourth
               said
               ,
               That
               Fire
               is
               a
               most
               perfect
               Element
               ,
               hot
               and
               dry
               ;
               according
               to
               Aristotle
               ,
               of
               the
               most
               perfect
               form
               and
               activity
               of
               all
               the
               Elements
               ;
               according
               to
               Plato
               ,
               the
               principal
               instrument
               of
               Nature
               ;
               according
               to
               Empedocles
               ,
               the
               Father
               of
               Things
               .
               Whence
               it
               was
               that
               the
               Assyrians
               ador'd
               it
               .
               The
               Persians
               carry'd
               it
               out
               of
               Honour
               before
               their
               Kings
               ,
               and
               at
               the
               head
               of
               their
               Armies
               .
               The
               Romans
               made
               so
               great
               account
               of
               it
               ,
               that
               they
               assign'd
               it
               to
               the
               care
               of
               certain
               Virgins
               to
               be
               kept
               immortal
               .
               Pythagoras
               believ'd
               it
               to
               be
               an
               Animal
               ,
               because
               it
               is
               nourish'd
               as
               Animals
               ,
               and
               for
               want
               of
               Aliment
               dyes
               ;
               And
               because
               a
               lighted
               Torch
               being
               cast
               into
               the
               Water
               ,
               the
               Fire
               extinguishing
               ,
               sendeth
               forth
               such
               a
               noyse
               as
               Animals
               do
               at
               the
               gasps
               of
               Death
               .
               But
               he
               esteemed
               its
               natural
               place
               to
               be
               the
               Centre
               of
               the
               Subterranean
               World.
               Whence
               it
               is
               (
               said
               he
               )
               that
               we
               see
               so
               many
               Volcanoes
               ,
               and
               other
               Fires
               issue
               out
               of
               the
               entrals
               of
               the
               Earth
               ;
               as
               those
               of
               
                 Monte
                 Vesuvio
              
               ,
               in
               the
               Kingdom
               of
               
                 Naples
                 ,
                 Monte
                 Gibello
              
               ,
               (
               formerly
               Aetna
               )
               in
               Sicily
               ,
               and
               
                 Monte
                 Hecla
              
               in
               Iseland
               ,
               and
               so
               many
               other
               burning
               Mountains
               .
            
             
               The
               Fifth
               said
               ,
               That
               as
               the
               Sea
               is
               the
               Principle
               from
               whence
               all
               the
               Waters
               come
               ,
               and
               the
               end
               whether
               they
               return
               ;
               So
               the
               Sun
               is
               the
               Element
               of
               Fire
               ,
               from
               whence
               all
               other
               Fires
               come
               ,
               and
               whether
               at
               length
               they
               reascend
               as
               to
               their
               Source
               .
               1.
               
               For
               that
               all
               Effects
               ,
               Qualities
               ,
               and
               Properties
               of
               Fire
               ,
               agree
               particularly
               to
               the
               Sun
               ;
               seeing
               he
               heats
               ,
               burnes
               ,
               dryes
               ,
               and
               is
               the
               cause
               of
               all
               the
               Generations
               that
               are
               made
               here
               below
               .
               2.
               
               Because
               the
               Elements
               stay
               in
               their
               natural
               places
               .
               Now
               the
               Fire
               not
               onely
               ascendeth
               from
               the
               Subterraneous
               places
               where
               it
               is
               detain'd
               ,
               by
               reason
               of
               a
               sulphureous
               and
               bituminous
               Matter
               which
               serves
               it
               for
               food
               ,
               but
               it
               passeth
               also
               beyond
               the
               Heavens
               of
               the
               Moon
               ,
               Mercury
               and
               Venus
               ,
               as
               appears
               by
               Comets
               which
               are
               igneous
               ,
               and
               particularly
               by
               that
               which
               appear'd
               in
               the
               year
               1618.
               acknowledg'd
               by
               all
               the
               Astronomers
               ,
               upon
               the
               reasons
               of
               Opticks
               ,
               to
               have
               been
               above
               the
               said
               places
               .
            
             
               The
               Sixth
               denyed
               ,
               That
               the
               Sun
               can
               be
               the
               Element
               of
               Fire
               .
               1.
               
               Because
               't
               is
               a
               Coelestial
               and
               Incorruptible
               Body
               ,
               and
               by
               consequence
               not
               Igneous
               or
               Elementary
               .
               2.
               
               If
               all
               Fires
               come
               from
               the
               Sun
               ,
               it
               will
               follow
               that
               all
               his
               rayes
               are
               Igneous
               Bodies
               ;
               for
               there
               cannot
               be
               imagin'd
               other
               Fires
               to
               come
               from
               the
               Sun
               hither
               ,
               but
               his
               beams
               .
               Now
               the
               Sun-beams
               are
               neither
               Bodies
               nor
               Igneous
               .
               Not
               Bodies
               ,
               since
               Illumination
               and
               Eradiation
               being
               made
               in
               
                 an
                 instant
              
               ,
               it
               will
               follow
               that
               a
               Body
               cometh
               from
               Heaven
               to
               Earth
               in
               a
               Moment
               :
               Which
               is
               absurd
               ,
               because
               
                 No
                 Motion
                 is
                 made
                 in
                 an
                 instant
                 .
              
               Besides
               ,
               being
               those
               Rayes
               penetrate
               
               Glass
               ,
               and
               such
               other
               solid
               and
               diaphanous
               Bodies
               ,
               there
               would
               be
               a
               
                 penetration
                 of
                 Dimensions
              
               ,
               which
               is
               impossible
               .
               Nor
               are
               they
               Igneous
               ,
               seeing
               Fire
               being
               of
               its
               own
               nature
               light
               ,
               descendeth
               not
               ;
               but
               the
               beams
               of
               the
               Sun
               descend
               down
               hither
               .
               Moreover
               ,
               Fire
               is
               actually
               hot
               ,
               but
               the
               Sun-beams
               are
               onely
               
                 so
                 in
                 power
                 ,
                 viz.
              
               when
               they
               are
               reflected
               by
               an
               opake
               body
               ;
               as
               appears
               in
               the
               
                 Middle
                 Region
              
               of
               the
               Air
               ,
               where
               it
               is
               colder
               then
               upon
               the
               Earth
               ,
               though
               its
               beams
               are
               nearer
               .
               Wherefore
               it
               is
               more
               reasonable
               to
               hold
               to
               the
               common
               opinion
               ,
               which
               placeth
               the
               Fire
               immediately
               under
               the
               Heaven
               of
               the
               Moon
               .
               For
               there
               is
               no
               fear
               ,
               that
               that
               Fire
               ,
               how
               great
               soever
               ,
               can
               burn
               the
               World
               ,
               it
               s
               hear
               being
               allay'd
               and
               dull'd
               by
               the
               extreme
               humidity
               of
               the
               Air
               its
               Neighbour
               ,
               and
               by
               the
               great
               coldness
               of
               the
               same
               Air
               ,
               which
               is
               in
               the
               Middle
               Region
               ;
               and
               counter-checketh
               that
               heat
               ,
               which
               on
               one
               side
               hath
               already
               lost
               its
               violence
               and
               acrimony
               by
               its
               natural
               Rarity
               .
               Nor
               is
               there
               any
               trouble
               to
               be
               taken
               for
               its
               nourishment
               ;
               for
               being
               in
               its
               own
               Centre
               and
               Empire
               it
               hath
               no
               enemies
               nor
               contraries
               ,
               and
               needeth
               no
               food
               for
               its
               support
               ,
               as
               our
               common
               Fire
               doth
               .
               What
               if
               we
               behold
               it
               not
               ?
               'T
               is
               not
               because
               there
               is
               none
               ,
               but
               because
               it
               is
               so
               rare
               and
               so
               pure
               that
               it
               cannot
               fall
               within
               the
               perception
               of
               our
               Senses
               :
               As
               there
               is
               such
               a
               thing
               as
               Air
               ,
               though
               we
               see
               it
               not
               .
               How
               many
               Colours
               ,
               Odours
               ,
               Sapours
               ,
               and
               Sounds
               are
               there
               which
               we
               never
               knew
               ?
               And
               as
               for
               what
               is
               observ'd
               in
               a
               Candle
               newly
               put
               out
               ,
               it
               is
               clear
               that
               the
               Fire
               descendeth
               not
               to
               it
               ,
               but
               inflameth
               the
               unctuous
               Matter
               which
               it
               toucheth
               ,
               and
               this
               the
               next
               ,
               even
               to
               the
               Candle
               from
               whence
               that
               Matter
               proceedeth
               .
            
          
           
             
               II
               Of
               the
               Vniversal
               Spirit
               .
            
             
               Upon
               the
               Second
               Point
               ,
               it
               was
               said
               ,
               That
               it
               must
               First
               be
               known
               what
               is
               meant
               by
               Universal
               Spirit
               .
               2.
               
               Whether
               there
               be
               one
               .
               3.
               
               What
               it
               is
               .
               As
               for
               the
               First
               ,
               By
               the
               word
               
                 Universal
                 Spirit
              
               ,
               is
               understood
               
                 some
                 universal
                 cause
                 and
                 principle
              
               of
               all
               the
               actions
               and
               motions
               which
               are
               made
               in
               Generation
               .
               Just
               as
               they
               assign
               one
               same
               
                 First
                 Matter
              
               ,
               for
               the
               Subject
               of
               all
               Formes
               ,
               so
               they
               speak
               of
               an
               
                 Vniversal
                 Form
              
               ,
               which
               containes
               all
               the
               rest
               in
               it self
               ,
               and
               causes
               them
               to
               act
               and
               move
               in
               the
               Matter
               rightly
               dispos'd
               .
            
             
               As
               for
               the
               Second
               ,
               Like
               as
               they
               argue
               ,
               that
               the
               world
               is
               finite
               ,
               round
               ,
               and
               corruptible
               ,
               because
               its
               parts
               are
               so
               ;
               So
               also
               it
               may
               be
               said
               that
               the
               world
               hath
               a
               Spirit
               which
               enlivens
               it
               ,
               since
               all
               its
               principal
               parts
               have
               a
               particular
               one
               for
               their
               Conservation
               ,
               Action
               ,
               and
               Motion
               ;
               the
               parts
               being
               of
               the
               same
               Nature
               with
               the
               whole
               .
               This
               Universal
               Spirit
               is
               prov'd
               by
               the
               impotency
               of
               the
               Matter
               ,
               which
               of
               it self
               having
               no
               activity
               or
               principle
               of
               Life
               and
               Motion
               ,
               needeth
               some
               other
               to
               animate
               and
               quicken
               it
               .
               Now
               particular
               Forms
               cannot
               do
               that
               ,
               for
               then
               they
               would
               be
               principles
               of
               that
               Virtue
               ,
               that
               is
               to
               say
               ,
               principles
               of
               themselves
               ,
               which
               is
               impossible
               .
               Wherefore
               there
               must
               be
               some
               Superiour
               Form
               ,
               which
               is
               the
               Universal
               Spirit
               ,
               the
               principle
               of
               
               Action
               and
               Motion
               ,
               the
               Uniter
               of
               the
               Matter
               and
               the
               Form
               ,
               the
               Life
               of
               all
               Nature
               ,
               and
               the
               Universal
               Soul
               of
               the
               World.
               Whence
               it
               may
               confidently
               be
               affirm'd
               ,
               that
               the
               World
               is
               animated
               ;
               but
               with
               what
               Soul
               or
               Spirit
               is
               the
               difficulty
               .
               For
               if
               we
               prove
               by
               
                 Local
                 Motion
              
               ,
               or
               by
               that
               of
               Generation
               ,
               that
               a
               Plant
               or
               Animal
               are
               animated
               ,
               why
               may
               we
               not
               say
               the
               same
               of
               all
               the
               World
               ,
               since
               its
               more
               noble
               and
               principal
               parts
               afford
               evidence
               thereof
               ?
               As
               for
               the
               Heaven
               and
               the
               Stars
               ,
               they
               are
               in
               continual
               Motion
               ,
               which
               the
               more
               ●ober
               Opinion
               at
               this
               day
               confesseth
               to
               produce
               from
               their
               Internal
               Form
               ,
               rather
               then
               from
               the
               Intelligences
               which
               some
               would
               have
               fastned
               to
               the
               Spheres
               ,
               as
               a
               Potter
               to
               his
               wheel
               .
               The
               Sun
               ,
               besides
               his
               own
               Motion
               ,
               which
               some
               call
               in
               controversie
               ,
               gives
               Life
               to
               all
               things
               by
               his
               heat
               and
               influences
               .
               The
               Air
               ,
               Water
               ,
               and
               Earth
               ,
               afford
               also
               instances
               of
               this
               Life
               in
               the
               production
               and
               nourishing
               of
               Plants
               and
               Animals
               .
               Thus
               the
               principal
               parts
               being
               animated
               ,
               this
               sufficeth
               for
               the
               Denomination
               of
               the
               whole
               ;
               seeing
               even
               in
               Man
               there
               are
               found
               some
               parts
               not
               animated
               ,
               as
               the
               Hair
               and
               the
               Nails
               .
            
             
               As
               for
               the
               Last
               Point
               ,
               which
               is
               to
               know
               what
               this
               Universal
               Soul
               is
               ,
               there
               are
               many
               Opinions
               .
               The
               Rabbins
               and
               Cabalists
               say
               that
               it
               is
               the
               
                 RVAH
                 ELOHIM
              
               ,
               that
               is
               ,
               the
               Spirit
               of
               God
               which
               moved
               upon
               Waters
               .
               Trismegistus
               saith
               ,
               that
               it
               is
               a
               
                 Corporeal
                 Spirit
              
               ,
               or
               a
               
                 Spiritual
                 Body
              
               ;
               and
               elsewhere
               calleth
               it
               the
               
                 Blessed
                 GreenWood
              
               ,
               or
               the
               
                 Green
                 Lyon
              
               ,
               which
               causeth
               all
               things
               to
               grow
               .
               Plato
               affirmeth
               it
               to
               be
               the
               Ideas
               ;
               The
               Peripateticks
               ,
               a
               certain
               Quintessence
               above
               the
               Four
               Elements
               .
               Heraclitus
               ,
               and
               after
               him
               the
               Chymists
               ,
               that
               it
               is
               a
               certain
               Aethereal
               Fire
               .
               For
               my
               part
               ,
               I
               conceive
               ,
               that
               if
               by
               this
               Spirit
               they
               mean
               a
               thing
               which
               gives
               Life
               ,
               and
               Spirit
               ,
               and
               Motion
               to
               all
               ,
               which
               is
               found
               every
               where
               ,
               and
               on
               which
               all
               depends
               ,
               there
               is
               no
               doubt
               but
               't
               is
               the
               Spirit
               of
               God
               ;
               or
               rather
               God
               himself
               ,
               in
               whom
               and
               through
               whom
               we
               live
               and
               move
               .
               But
               if
               we
               will
               seek
               another
               in
               
                 created
                 Nature
              
               ,
               we
               must
               not
               seek
               it
               elsewhere
               then
               in
               that
               corporeal
               creature
               which
               hath
               most
               resemblance
               with
               the
               Deity
               ;
               The
               Sun
               ,
               who
               more
               lively
               represents
               the
               same
               then
               any
               other
               ,
               by
               his
               Light
               ,
               Heat
               ,
               Figure
               ,
               and
               Power
               .
               And
               therefore
               the
               Sun
               is
               that
               Spirit
               of
               the
               World
               ,
               which
               causeth
               to
               move
               and
               act
               here
               below
               all
               that
               hath
               Life
               and
               Motion
               .
            
             
               The
               Second
               said
               ,
               That
               that
               Soul
               is
               a
               certain
               common
               Form
               diffus'd
               through
               all
               things
               which
               are
               moved
               by
               it
               ;
               as
               the
               wind
               of
               the
               Bellows
               maketh
               the
               Organs
               to
               play
               ,
               applying
               them
               to
               that
               whereunto
               they
               are
               proper
               ,
               and
               according
               to
               their
               natural
               condition
               .
               So
               this
               Spirit
               with
               the
               Matter
               of
               Fire
               maketh
               Fire
               ,
               with
               that
               of
               Air
               maketh
               Air
               ,
               and
               so
               of
               the
               rest
               .
               Some
               give
               it
               the
               name
               of
               Love
               ,
               for
               that
               it
               serves
               as
               a
               link
               or
               tye
               between
               all
               Bodies
               ,
               into
               which
               it
               insinuates
               it self
               with
               incredible
               Subtility
               ;
               which
               Opinion
               will
               not
               be
               rejected
               by
               the
               Poets
               and
               the
               Amorous
               ,
               who
               attribute
               so
               great
               power
               to
               it
               .
            
             
             
               The
               Third
               said
               ,
               That
               the
               Soul
               being
               
                 the
                 First
                 Act
                 of
                 an
                 Organical
                 Body
                 ,
              
               and
               the
               word
               Life
               being
               taken
               onely
               for
               Vegetation
               ,
               Sensation
               ,
               and
               Ratiocination
               ,
               the
               world
               cannot
               be
               animated
               ;
               since
               the
               Heavens
               ,
               the
               Elements
               ,
               and
               the
               greatest
               part
               of
               Mixed
               Bodies
               want
               such
               a
               Soul
               and
               such
               Life
               .
               That
               the
               Stoicks
               never
               attributed
               a
               Soul
               to
               this
               world
               ,
               but
               onely
               a
               Body
               ,
               which
               by
               reason
               of
               its
               Subtility
               is
               called
               Spirit
               ;
               and
               for
               that
               it
               is
               expanded
               through
               all
               the
               parts
               of
               the
               world
               ,
               is
               termed
               Vniversal
               ,
               which
               is
               the
               cause
               of
               all
               Motions
               ,
               and
               is
               the
               same
               thing
               with
               what
               the
               Ancients
               call'd
               Nature
               ,
               which
               they
               defined
               the
               
                 Principle
                 of
                 Motion
              
               .
               The
               reason
               of
               the
               Stoicks
               ,
               for
               this
               Universal
               Spirit
               ,
               is
               drawn
               from
               the
               Rarefaction
               and
               Condensation
               of
               Bodies
               .
               For
               if
               Rarefaction
               be
               made
               by
               the
               insinuation
               of
               an
               other
               subtile
               Body
               ,
               and
               Condensation
               by
               its
               
                 pressing
                 out
              
               ,
               it
               follows
               that
               since
               all
               the
               Elements
               and
               mixt
               Bodies
               are
               rarifi'd
               and
               condens'd
               ,
               there
               is
               some
               Body
               more
               subtile
               then
               those
               Elements
               and
               mixts
               ,
               which
               insinuating
               it self
               into
               the
               parts
               rarifies
               them
               and
               makes
               them
               take
               up
               greater
               space
               ;
               and
               going
               forth
               is
               the
               Cause
               that
               they
               close
               together
               ,
               and
               take
               up
               less
               .
               Now
               Rarefaction
               is
               alwayes
               made
               by
               the
               entrance
               of
               a
               more
               subtile
               Body
               ,
               and
               Condensation
               by
               its
               going
               out
               .
               This
               is
               seen
               in
               a
               very
               thick
               Vessel
               of
               Iron
               or
               Brass
               ,
               which
               being
               fill'd
               with
               hot
               Water
               ,
               or
               heated
               Air
               ,
               and
               being
               well
               stop'd
               ,
               if
               you
               set
               it
               into
               the
               cold
               ,
               it
               will
               condense
               what
               is
               contain'd
               therein
               ,
               which
               by
               that
               means
               must
               fill
               less
               space
               then
               before
               :
               Now
               either
               there
               must
               be
               a
               Vacuum
               in
               the
               Vessel
               ,
               which
               Nature
               abhorreth
               ,
               or
               some
               subtile
               Body
               must
               enter
               into
               it
               ,
               which
               comes
               out
               of
               the
               Air
               or
               the
               Water
               which
               fills
               that
               space
               ;
               Which
               Body
               also
               must
               be
               more
               subtile
               then
               the
               Elements
               which
               cannot
               penetrate
               through
               the
               thickness
               of
               the
               Vessel
               .
               There
               is
               also
               seen
               an
               Instance
               of
               this
               in
               the
               Sun-beams
               ,
               which
               penetrate
               the
               most
               solid
               Bodies
               ,
               if
               they
               be
               never
               so
               little
               diaphanous
               ,
               which
               yet
               are
               impenetrable
               by
               any
               Element
               how
               subtile
               soever
               .
            
             
               And
               because
               a
               great
               part
               of
               the
               Hour
               design'd
               for
               Inventions
               was
               found
               to
               have
               slip'd
               away
               ,
               during
               the
               Reciprocation
               of
               other
               reasons
               brought
               for
               and
               against
               this
               opinion
               ;
               some
               curiosities
               were
               onely
               mention'd
               ,
               and
               the
               examination
               of
               them
               referr'd
               to
               the
               next
               Conference
               .
               In
               which
               it
               was
               determin'd
               ,
               first
               to
               treat
               
                 of
                 the
                 Air
              
               ,
               and
               then
               to
               debate
               that
               Question
               ,
               
                 Whether
                 it
                 is
                 expedient
                 in
                 a
                 State
                 to
                 have
                 Slaves
                 .
              
            
          
        
         
           
           
             CONFERENCE
             VII
             .
          
           
             
               I.
               Of
               the
               Air.
               II.
               Whether
               it
               be
               best
               for
               a
               State
               to
               have
               Slaves
               .
            
          
           
             
               I.
               Of
               the
               Air.
               
            
             
               THe
               First
               said
               ,
               That
               he
               thought
               fit
               to
               step
               aside
               a
               little
               out
               of
               the
               ordinary
               way
               ,
               not
               so
               much
               to
               impugne
               the
               Maximes
               of
               the
               School
               ,
               as
               to
               clear
               them
               ;
               and
               that
               for
               this
               end
               he
               propros'd
               ,
               That
               the
               Air
               is
               not
               distinguish'd
               from
               the
               Water
               ,
               because
               they
               are
               chang'd
               one
               into
               the
               other
               .
               For
               what
               else
               are
               those
               Vapours
               which
               are
               drawn
               up
               from
               the
               Water
               by
               the
               power
               of
               the
               Sun
               ,
               and
               those
               which
               arise
               in
               an
               Alembic
               ,
               or
               from
               boyling
               Water
               ,
               if
               we
               do
               not
               call
               them
               Air
               ?
               Now
               those
               Vapours
               are
               nothing
               but
               Water
               rarifi'd
               and
               subtiliz'd
               by
               heat
               ;
               as
               also
               when
               they
               are
               reduc'd
               into
               Water
               by
               condensation
               ,
               this
               Water
               is
               nothing
               but
               Air
               condens'd
               :
               And
               so
               Air
               and
               Water
               differ
               not
               but
               by
               Rarefaction
               and
               Condensation
               ,
               which
               are
               but
               Accident
               ;
               and
               consequently
               cannot
               make
               different
               species
               of
               Element
               .
               Both
               the
               one
               and
               the
               other
               may
               be
               seen
               in
               the
               Aeolipila
               of
               Vitruvius
               ,
               out
               of
               which
               the
               heat
               of
               Fire
               causeth
               the
               Water
               which
               is
               therein
               to
               issue
               in
               the
               form
               of
               Air
               and
               an
               impetuous
               wind
               ;
               which
               is
               the
               very
               Image
               of
               that
               which
               Nature
               ordinarily
               doth
               .
               I
               conceive
               also
               that
               the
               Air
               is
               neither
               hot
               ,
               nor
               moist
               ,
               nor
               light
               ,
               as
               Philosophers
               commonly
               hold
               .
               For
               as
               to
               the
               First
               ,
               the
               Air
               is
               much
               more
               cold
               then
               hot
               ,
               and
               for
               one
               torrid
               Zone
               there
               are
               two
               cold
               .
               Besides
               ,
               Heat
               is
               but
               Accidental
               to
               it
               ,
               being
               caus'd
               by
               the
               incidence
               and
               reflections
               of
               the
               rayes
               of
               the
               Sun
               ;
               So
               that
               this
               cause
               failing
               in
               the
               night
               ,
               when
               the
               Sun
               shines
               not
               ;
               or
               in
               Winter
               when
               its
               rayes
               are
               very
               oblique
               ,
               and
               their
               reflection
               weak
               ;
               or
               in
               the
               Middle
               Region
               ,
               whether
               the
               Reflection
               reacheth
               not
               ,
               the
               Air
               becometh
               cold
               ,
               and
               consequently
               in
               its
               natural
               quality
               ,
               since
               there
               is
               no
               External
               Cause
               that
               produceth
               that
               coldness
               .
               As
               for
               the
               Second
               ,
               The
               Air
               dryeth
               more
               then
               it
               moistneth
               ;
               and
               if
               it
               moistneth
               ,
               it
               is
               when
               it
               is
               cold
               and
               condensed
               ,
               and
               consequently
               mix'd
               with
               many
               particles
               of
               Water
               ;
               and
               when
               it
               dryeth
               ,
               it
               is
               by
               its
               own
               heat
               .
               For
               the
               Definition
               which
               Aristotle
               giveth
               of
               Humid
               and
               Moist
               ,
               is
               onely
               proper
               to
               every
               thing
               which
               is
               fluid
               and
               not
               stable
               ,
               and
               in
               this
               respect
               agrees
               to
               the
               Air
               which
               is
               fluid
               ,
               and
               gives
               way
               to
               all
               sorts
               of
               Bodies
               .
               As
               for
               the
               Last
               ,
               which
               is
               its
               levity
               ,
               the
               harmony
               of
               the
               world
               by
               which
               all
               things
               conspire
               to
               union
               ,
               and
               so
               to
               one
               common
               Centre
               ,
               seemeth
               to
               contradict
               it
               .
               For
               if
               the
               Air
               hath
               its
               Motion
               from
               the
               Centre
               ,
               the
               parts
               of
               the
               world
               might
               be
               disunited
               ;
               For
               the
               Air
               would
               escape
               away
               ,
               there
               being
               no
               restraint
               upon
               it
               by
               any
               External
               Surface
               .
               Moreover
               ,
               if
               we
               judge
               the
               Air
               light
               because
               we
               see
               it
               mount
               above
               water
               ,
               we
               must
               also
               say
               that
               Wax
               and
               Oyle
               are
               light
               ,
               since
               we
               observe
               the
               same
               in
               them
               .
               But
               
               that
               which
               they
               do
               is
               not
               mounting
               above
               the
               Water
               ,
               but
               being
               repell'd
               by
               the
               Water
               :
               And
               so
               the
               principal
               of
               Motion
               being
               External
               ,
               the
               same
               is
               violent
               and
               not
               natural
               .
               Whereas
               when
               the
               Air
               descends
               into
               the
               Well
               ,
               it
               descends
               thither
               naturally
               ,
               there
               being
               no
               External
               Cause
               of
               that
               descent
               .
               For
               Vacuum
               ,
               not
               existing
               in
               Nature
               ,
               cannot
               produce
               this
               Effect
               ;
               Since
               ,
               according
               to
               the
               received
               Maxime
               ,
               
                 Of
                 a
                 Thing
                 which
              
               is
               not
               
                 there
                 can
                 be
                 no
              
               Actions
               .
               Besides
               it
               would
               be
               it
               self-cause
               of
               its
               own
               destruction
               ,
               and
               do
               contrary
               to
               its
               own
               intention
               ,
               preserving
               Nature
               by
               this
               Action
               ;
               whereas
               it
               is
               an
               Enemy
               to
               it
               ,
               and
               seeketh
               the
               ruine
               thereof
               .
               Lastly
               ,
               Since
               many
               Particles
               of
               Air
               being
               condens'd
               and
               press'd
               together
               ,
               give
               ponderosity
               to
               a
               thing
               ,
               as
               is
               seen
               in
               a
               Baloon
               or
               foot-ball
               ,
               it
               must
               needs
               be
               ponderous
               it self
               ;
               for
               many
               light
               Bodies
               joyn'd
               together
               are
               more
               light
               .
            
             
               The
               Second
               said
               ,
               That
               the
               difference
               between
               Water
               and
               Air
               is
               as
               clear
               as
               either
               of
               those
               Elements
               ;
               For
               that
               the
               Vapours
               which
               arise
               from
               the
               Water
               by
               means
               of
               the
               Suns
               heat
               ,
               and
               the
               wind
               which
               issueth
               out
               of
               the
               abovesaid
               Vessel
               full
               of
               Water
               ,
               and
               placed
               upon
               the
               Fire
               ,
               cannot
               be
               call'd
               Air
               ,
               saving
               abusively
               :
               But
               they
               are
               mixts
               ,
               actually
               compos'd
               of
               Water
               and
               Fire
               .
               For
               the
               rayes
               of
               the
               Sun
               entring
               into
               the
               Water
               ,
               raise
               it
               into
               Vapour
               ;
               And
               the
               Fire
               infinuating
               it self
               by
               the
               Pores
               of
               the
               Vessel
               into
               the
               Water
               which
               it
               containeth
               ,
               causeth
               the
               same
               to
               come
               forth
               in
               the
               form
               of
               wind
               ,
               which
               is
               compos'd
               of
               Fire
               and
               Water
               ;
               Of
               Fire
               ,
               because
               the
               property
               of
               Fire
               being
               to
               mount
               on
               high
               ,
               it
               lifts
               up
               that
               subtiliz'd
               Water
               with
               it self
               ;
               Of
               Water
               ,
               because
               this
               Vapour
               hath
               some
               coldness
               and
               humidity
               ;
               whence
               meeting
               with
               a
               solid
               Body
               it
               is
               resolv'd
               into
               Water
               ,
               because
               the
               Fire
               alone
               passeth
               through
               the
               Pores
               of
               that
               Body
               .
               Besides
               ,
               Water
               being
               moist
               ,
               and
               Air
               on
               the
               contrary
               dry
               ,
               as
               the
               precedent
               opinion
               importeth
               ,
               they
               cannot
               be
               the
               same
               thing
               .
               And
               since
               all
               Alteration
               is
               made
               between
               two
               different
               things
               ,
               Water
               and
               Air
               ,
               transmuting
               one
               into
               another
               ,
               as
               it
               hath
               been
               said
               ,
               cannot
               be
               the
               same
               .
               Lastly
               ,
               as
               there
               are
               two
               Elements
               ,
               whereof
               one
               is
               absolutely
               light
               ,
               as
               the
               Fire
               ,
               the
               other
               absolutely
               heavy
               ,
               as
               the
               Earth
               ;
               So
               there
               are
               two
               which
               are
               such
               ,
               but
               in
               comparison
               with
               the
               rest
               .
               The
               Water
               compar'd
               with
               the
               Earth
               is
               light
               ,
               because
               it
               floateth
               above
               it
               :
               The
               Air
               in
               comparison
               of
               the
               Water
               is
               light
               too
               ,
               because
               it
               is
               above
               it
               .
               So
               that
               when
               it
               descendeth
               lower
               then
               the
               Water
               into
               the
               Caverns
               of
               the
               Earth
               ,
               't
               is
               Nature
               that
               obligeth
               it
               to
               renounce
               its
               proper
               and
               particular
               interest
               for
               preserving
               the
               general
               one
               ,
               which
               is
               destroy'd
               by
               the
               Vacuum
               ;
               not
               that
               the
               Vacuum
               is
               the
               Cause
               thereof
               ,
               for
               it
               hath
               no
               existence
               .
               And
               the
               Air
               wherewith
               the
               Baloon
               is
               fill'd
               rendreth
               the
               same
               more
               heavy
               ,
               because
               it
               is
               impure
               and
               mixt
               with
               gross
               Vapours
               ;
               Which
               it
               would
               not
               do
               ,
               were
               it
               pure
               and
               Elementary
               ,
               such
               as
               is
               that
               of
               which
               we
               are
               speaking
               ,
               which
               is
               not
               to
               be
               found
               in
               our
               Region
               .
               The
               Common
               Opinion
               hath
               also
               more
               probability
               ,
               which
               holdeth
               that
               the
               Air
               is
               hot
               and
               
                 moist
                 ;
                 Hot
              
               ,
               because
               it
               is
               
               rare
               and
               light
               ,
               which
               are
               effects
               of
               heat
               ;
               Moist
               because
               it
               is
               difficultly
               contain'd
               within
               its
               own
               bounds
               ,
               and
               easily
               within
               those
               of
               another
               ;
               Thence
               it
               is
               that
               the
               more
               Bodies
               partake
               of
               Air
               ,
               the
               more
               they
               have
               of
               those
               qualities
               ;
               As
               we
               see
               in
               Oyl
               ,
               which
               is
               hot
               ,
               being
               easily
               set
               on
               flame
               ;
               And
               Moist
               ,
               in
               that
               it
               greatly
               humecteth
               ,
               and
               easily
               expandeth
               it self
               on
               all
               sides
               .
               But
               if
               the
               Air
               seemes
               sometimes
               to
               be
               cold
               ,
               't
               is
               by
               accident
               ,
               by
               reason
               of
               the
               cold
               vapours
               wherewith
               it
               is
               fill'd
               at
               that
               time
               .
            
             
               The
               Third
               said
               ,
               That
               he
               conceiv'd
               that
               contrarily
               the
               Air
               is
               cold
               and
               dry
               .
               1.
               
               Because
               it
               freezeth
               the
               Earth
               and
               Water
               in
               Winter
               ,
               and
               therefore
               is
               colder
               in
               either
               of
               them
               .
               2.
               
               Because
               it
               refresheth
               the
               Lungs
               ,
               and
               by
               its
               coolness
               tempereth
               the
               extreme
               heat
               of
               the
               Heart
               and
               of
               the
               other
               parts
               :
               which
               it
               could
               not
               do
               if
               it
               were
               hot
               .
               3.
               
               Inasmuch
               as
               hot
               things
               expos'd
               to
               the
               Air
               are
               cooled
               ,
               which
               they
               would
               not
               be
               ,
               but
               at
               least
               preserve
               their
               heat
               being
               in
               a
               place
               of
               the
               same
               Nature
               .
               4.
               
               The
               more
               it
               is
               agitated
               the
               more
               it
               refresheth
               (
               as
               we
               see
               by
               Fans
               )
               because
               then
               the
               unessential
               things
               being
               seperated
               from
               it
               ,
               it
               is
               more
               close
               and
               united
               ;
               quite
               contrary
               to
               the
               other
               Elements
               ,
               which
               grow
               hot
               by
               being
               agitated
               .
               5.
               
               In
               the
               night
               time
               ,
               the
               more
               pure
               and
               serene
               and
               void
               of
               mixtures
               the
               Air
               is
               ,
               the
               colder
               it
               is
               .
               6.
               
               Thence
               it
               is
               that
               flame
               burnes
               less
               then
               boyling
               water
               or
               hot
               Iron
               ,
               because
               in
               flame
               there
               is
               a
               great
               deal
               of
               Air
               ,
               which
               being
               colder
               then
               Water
               and
               Iron
               represseth
               more
               the
               strength
               of
               the
               Fire
               .
               Lastly
               ,
               since
               ,
               according
               to
               Aristotle
               ,
               Air
               doth
               not
               putrifie
               ,
               (
               what
               is
               said
               of
               its
               corruption
               ,
               being
               taken
               improperly
               )
               it
               is
               for
               that
               it
               is
               cold
               and
               dry
               ;
               both
               these
               qualities
               being
               Enemies
               to
               putrefication
               ;
               As
               ,
               on
               the
               contrary
               ,
               Hot
               and
               Moist
               are
               friends
               to
               it
               ,
               and
               the
               usual
               wayes
               that
               lead
               thereunto
               .
               Wherefore
               ,
               if
               the
               Air
               were
               hot
               and
               moist
               ,
               it
               would
               putrifie
               incessantly
               .
               Besides
               it
               would
               be
               easily
               inflam'd
               being
               so
               near
               Neighbour
               to
               the
               Elementary
               Fire
               ,
               which
               could
               have
               no
               food
               more
               proper
               then
               it
               .
            
             
               The
               Fourth
               said
               ,
               'T
               is
               true
               ,
               all
               Antiquity
               believ'd
               the
               Air
               supremely
               ,
               moist
               and
               moderately
               hot
               .
               1.
               
               For
               salving
               the
               Harmony
               of
               the
               Universe
               ,
               the
               Air
               becoming
               symbolical
               with
               the
               Fire
               by
               its
               heat
               ,
               and
               with
               the
               water
               by
               its
               moisture
               .
               2.
               
               Because
               we
               see
               Heat
               produceth
               Air
               ,
               which
               thence
               must
               have
               affinity
               of
               Nature
               with
               its
               progenitor
               .
               3.
               
               It
               is
               light
               ,
               and
               by
               consequence
               hot
               .
               4.
               
               Experience
               sheweth
               us
               this
               in
               Winter
               time
               in
               subterraneous
               places
               ,
               where
               the
               Air
               is
               hot
               ;
               because
               the
               external
               cold
               ,
               stopping
               the
               pores
               of
               the
               Earth
               ,
               hinders
               the
               spirits
               of
               the
               inclosed
               Air
               from
               evaporating
               ,
               and
               so
               it
               remains
               hot
               .
               But
               to
               the
               First
               Reason
               it
               is
               answered
               ,
               That
               the
               Air
               ,
               without
               being
               hot
               ,
               sufficiently
               maketh
               good
               its
               party
               in
               the
               Harmony
               of
               the
               Universe
               ;
               for
               by
               its
               humidity
               alone
               it
               symbolizeth
               with
               the
               Water
               and
               the
               Coelestial
               Heat
               ,
               as
               is
               seen
               in
               Animals
               ,
               wherein
               Moist
               and
               Hot
               make
               so
               useful
               a
               Mass.
               To
               the
               Second
               ,
               That
               Heat
               produceth
               vapour
               too
               ,
               which
               is
               cold
               .
               To
               the
               Third
               ,
               That
               this
               cold
               
               vapour
               is
               light
               as
               well
               as
               a
               hot
               exhalation
               .
               To
               the
               Fourth
               ,
               Experience
               is
               oppos'd
               to
               Experience
               .
               For
               in
               Summer
               the
               Air
               is
               cold
               in
               the
               Cavities
               of
               the
               Earth
               ,
               as
               well
               as
               hot
               there
               in
               the
               Winter
               :
               Which
               proceedeth
               not
               from
               the
               Air
               ,
               but
               from
               the
               sense
               ;
               which
               whereas
               it
               ought
               to
               be
               void
               of
               the
               qualities
               of
               the
               object
               ,
               is
               here
               preposses'd
               therewith
               .
               The
               Moderns
               affirm
               with
               more
               probability
               that
               the
               Air
               is
               cold
               .
               1.
               
               Because
               in
               the
               Middle
               Region
               (
               where
               it
               is
               left
               in
               its
               proper
               Nature
               )
               it
               is
               such
               .
               2.
               
               In
               the
               Northern
               parts
               remote
               from
               the
               Sun
               ,
               its
               rigor
               hath
               such
               effect
               as
               to
               freeze
               the
               Sea
               ,
               and
               even
               in
               our
               Countries
               we
               are
               sensible
               in
               Winter
               of
               the
               Sun
               ,
               and
               yet
               in
               clear
               weather
               of
               great
               Frosts
               ;
               To
               which
               it
               is
               answer'd
               :
               1.
               
               That
               the
               Middle
               Region
               of
               the
               Air
               is
               not
               so
               cold
               of
               its
               own
               Nature
               ,
               but
               by
               reason
               of
               the
               vapours
               which
               refrigerate
               it
               uniformly
               every
               where
               ,
               though
               those
               vapours
               ascend
               not
               equally
               from
               the
               Water
               ,
               but
               more
               in
               one
               place
               then
               in
               an
               other
               ;
               just
               as
               the
               heat
               of
               the
               Fire
               which
               is
               directly
               under
               the
               middle
               of
               the
               bottome
               of
               a
               great
               Caldron
               ,
               yet
               heats
               it
               on
               all
               sides
               equally
               and
               uniformly
               .
               Also
               the
               coldness
               of
               the
               Air
               in
               the
               Northern
               parts
               ,
               and
               in
               our
               Countrie
               ,
               must
               necessarily
               be
               ascrib'd
               to
               a
               Constellation
               which
               is
               made
               when
               some
               Star
               exerteth
               a
               cold
               influence
               ,
               and
               is
               not
               repress'd
               by
               the
               Sun
               ,
               who
               then
               emits
               his
               rayes
               slopingly
               ,
               and
               hath
               not
               reverberation
               strong
               enough
               from
               the
               Earth
               .
               This
               is
               prov'd
               by
               the
               Thaw
               ,
               which
               is
               from
               the
               influence
               ,
               (
               not
               of
               the
               Sun
               ,
               for
               he
               is
               too
               weak
               ;
               and
               it
               sometimes
               happens
               when
               he
               is
               less
               elevated
               above
               our
               Horizon
               ,
               but
               )
               of
               some
               
                 hot
                 Star
              
               ,
               which
               gaineth
               the
               ascendant
               over
               the
               cold
               .
               And
               indeed
               we
               see
               a
               Frost
               and
               a
               Thaw
               happen
               without
               any
               foregoing
               mutation
               in
               the
               Air
               ,
               at
               least
               ,
               that
               is
               sensible
               .
               I
               conceive
               then
               that
               the
               Air
               is
               neither
               hot
               nor
               cold
               ,
               but
               indifferent
               to
               both
               .
               What
               it
               hath
               actual
               is
               its
               humidity
               ,
               from
               whence
               it
               deriveth
               its
               great
               mobility
               .
               The
               reason
               is
               ,
               for
               that
               the
               Air
               is
               the
               Universal
               Medium
               of
               all
               natural
               Actions
               ,
               and
               the
               general
               interposer
               in
               all
               the
               transactions
               of
               Agents
               and
               Patients
               ;
               for
               which
               office
               it
               ought
               not
               to
               be
               an
               Enemy
               to
               any
               of
               them
               .
               Now
               of
               Agents
               the
               most
               powerful
               are
               Heat
               and
               Cold.
               When
               Heat
               acts
               it
               consignes
               its
               impression
               to
               the
               Air
               to
               transfer
               the
               same
               by
               Propagation
               to
               the
               subject
               upon
               which
               it
               acts
               .
               But
               if
               the
               Air
               were
               Cold
               ,
               instead
               of
               faithfully
               keeping
               and
               delivering
               the
               impression
               of
               Heat
               ,
               it
               would
               abate
               and
               destroy
               it
               .
               On
               the
               contrary
               ,
               if
               it
               were
               Hot
               ,
               it
               would
               destroy
               the
               Cold
               Body
               which
               acteth
               ,
               instead
               of
               assisting
               it
               in
               its
               action
               :
               Just
               as
               the
               Crystalline
               humour
               which
               serves
               as
               a
               Medium
               to
               the
               sight
               ,
               hath
               naturally
               no
               colour
               ,
               lest
               otherwise
               the
               Case
               would
               be
               the
               same
               as
               in
               colour'd
               glass
               ,
               through
               which
               all
               objects
               that
               are
               seen
               borrow
               its
               colour
               ;
               Or
               as
               in
               the
               Tongue
               ,
               whose
               Taste
               being
               deprav'd
               ,
               it
               judgeth
               all
               things
               bitter
               .
               But
               the
               Air
               being
               onely
               Humid
               ,
               is
               the
               common
               friend
               of
               both
               parties
               ;
               For
               Moist
               symbolizing
               both
               with
               Hot
               and
               Cold
               ,
               fights
               against
               neither
               .
               The
               Air
               then
               is
               that
               Humid
               Substance
               which
               taketh
               no
               other
               figure
               ,
               bounds
               ,
               or
               inclosure
               ,
               then
               
               that
               of
               the
               Bodies
               which
               environ
               it
               ;
               for
               the
               becoming
               most
               obedient
               ,
               to
               which
               it
               hath
               an
               incomparable
               Mobility
               ,
               Fluidity
               ,
               and
               Flexibility
               ;
               Which
               being
               consistent
               onely
               in
               a
               Humid
               Substance
               ,
               it
               is
               by
               Humidity
               alone
               as
               its
               essential
               propriety
               actuated
               and
               informed
               .
            
          
           
             
               II.
               Whether
               it
               is
               best
               for
               a
               State
               to
               have
               Slaves
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               Servitude
               is
               opposite
               to
               Dominion
               ,
               which
               is
               of
               Two
               sorts
               ;
               Despoti●al
               or
               Sovereign
               ,
               and
               Political
               or
               Civil
               .
               The
               former
               is
               absolute
               ,
               and
               with
               pure
               and
               full
               Authority
               commands
               without
               being
               liable
               to
               be
               ask'd
               a
               reason
               ;
               For
               the
               pleasure
               of
               the
               Commander
               is
               one
               .
               The
               Latter
               oft
               times
               receives
               check
               in
               its
               course
               by
               the
               right
               which
               inferiours
               have
               to
               remonstrate
               ,
               and
               also
               in
               certain
               Cases
               to
               declare
               to
               the
               Command
               .
               Such
               is
               that
               of
               a
               Master
               over
               a
               workman
               ,
               or
               a
               hired
               domestick
               that
               is
               voluntarily
               subject
               for
               certain
               wages
               and
               time
               ;
               and
               of
               this
               the
               Question
               now
               is
               not
               .
               The
               former
               is
               contrary
               to
               natural
               Law
               ,
               introduc'd
               onely
               by
               that
               of
               Nations
               :
               For
               all
               Men
               being
               equal
               by
               Nature
               ,
               there
               is
               no
               Natural
               Reason
               for
               rendring
               one
               person
               slave
               to
               an
               other
               .
               Nevertheless
               Servitude
               may
               be
               term'd
               Natural
               ,
               being
               founded
               upon
               the
               inequality
               of
               the
               sufficiencies
               and
               abilities
               of
               Men
               ;
               Some
               being
               born
               with
               Organs
               so
               nimble
               and
               pliant
               ,
               that
               their
               Mind
               acts
               almost
               Divinely
               ;
               Others
               are
               so
               dull
               ,
               that
               the
               Soul
               seemes
               mir'd
               in
               a
               slough
               .
               Moreover
               such
               as
               are
               made
               to
               obey
               have
               usually
               robust
               Bodies
               ;
               And
               others
               born
               to
               command
               have
               weak
               and
               tender
               ,
               as
               more
               sutable
               and
               fit
               for
               the
               functions
               of
               the
               Mind
               .
            
             
               This
               being
               premis'd
               ,
               There
               is
               furthermore
               an
               Absolute
               Good
               ,
               and
               a
               Relative
               .
               The
               Absolute
               is
               such
               in
               it self
               ,
               and
               of
               its
               own
               essence
               ,
               without
               borrowing
               elsewhere
               the
               reason
               of
               its
               goodness
               .
               The
               other
               is
               Derivative
               ,
               and
               hath
               nothing
               but
               by
               relation
               to
               some
               other
               .
               Extreme
               Servitude
               or
               Slavery
               cannot
               be
               an
               Absolute
               Good
               ,
               since
               it
               is
               contrary
               to
               Natural
               Right
               .
               But
               it
               is
               a
               Relative
               Good
               ,
               in
               the
               first
               place
               ,
               to
               the
               Slaves
               :
               For
               't
               is
               an
               exchange
               ,
               made
               by
               the
               Conquerours
               Clemency
               ,
               of
               Death
               into
               Servitude
               ,
               to
               the
               benefit
               of
               the
               Captives
               ;
               whose
               condition
               is
               better
               in
               living
               Servants
               then
               in
               dying
               Free-men
               .
               2.
               
               'T
               is
               a
               Good
               to
               the
               Common-wealth
               ;
               For
               as
               God
               draws
               Good
               out
               of
               Evil
               ,
               so
               doth
               the
               Publick
               Service
               from
               those
               whom
               it
               might
               have
               put
               to
               death
               ,
               and
               would
               not
               .
               3.
               
               Their
               Example
               ,
               and
               the
               terrible
               prospect
               of
               their
               condition
               ,
               holds
               such
               in
               duty
               as
               Vice
               would
               otherwise
               drive
               on
               to
               the
               perpetration
               of
               mischief
               .
            
             
               An
               other
               said
               ,
               That
               Slavery
               is
               an
               Institution
               of
               the
               law
               of
               nations
               ,
               by
               which
               one
               is
               ,
               contrary
               to
               Nature
               ,
               subjected
               to
               the
               Dominion
               of
               another
               ;
               Which
               Dominion
               ,
               before
               the
               Emperour
               
                 Antoninus
                 Pius
              
               ,
               extended
               to
               Life
               and
               Death
               ;
               But
               since
               that
               power
               hath
               been
               restrain'd
               ,
               so
               that
               he
               that
               grievously
               outraged
               his
               Slave
               was
               forc'd
               to
               sell
               him
               .
               But
               if
               he
               kill'd
               him
               he
               incurr'd
               the
               same
               penalty
               as
               if
               he
               had
               slain
               the
               Servant
               of
               another
               :
               It
               being
               for
               the
               good
               of
               the
               Common-wealth
               ,
               that
               none
               abuse
               even
               what
               
               belongeth
               to
               himself
               .
               Since
               that
               time
               the
               Master
               had
               absolute
               Power
               over
               his
               Slave
               ,
               to
               employ
               him
               in
               all
               kind
               of
               work
               ,
               as
               he
               pleased
               ,
               to
               hire
               him
               forth
               and
               draw
               profit
               by
               him
               ;
               and
               in
               case
               of
               non-obedience
               to
               chastise
               him
               more
               or
               less
               according
               to
               the
               attrocity
               of
               his
               crime
               ;
               Provided
               that
               there
               follow'd
               not
               thereby
               mutilation
               of
               Members
               .
               He
               hath
               also
               Power
               to
               alienate
               him
               ,
               and
               that
               Power
               is
               extended
               likewise
               to
               the
               Children
               which
               happen
               to
               be
               begotten
               by
               him
               during
               the
               servitude
               .
               The
               Slave
               also
               cannot
               acquire
               any
               thing
               ,
               but
               it
               is
               his
               Master's
               .
               Nor
               can
               he
               complain
               of
               his
               master
               ,
               or
               forsake
               him
               for
               having
               been
               lightly
               punish'd
               :
               But
               he
               may
               for
               mortal
               Hunger
               ,
               or
               grievous
               Contumely
               ;
               as
               if
               the
               Master
               offer
               to
               force
               his
               Slave
               ,
               in
               which
               case
               the
               Slave
               [
               of
               either
               Sex
               ]
               running
               to
               the
               Temples
               ,
               Sepulchres
               ,
               and
               Statues
               ,
               which
               serv'd
               them
               for
               Sanctuary
               ,
               ought
               to
               be
               sold
               ,
               and
               his
               price
               paid
               to
               the
               Master
               .
               Now
               there
               are
               Four
               sorts
               of
               Slaves
               :
               The
               First
               and
               most
               ancient
               are
               such
               as
               have
               been
               taken
               in
               war
               ,
               who
               of
               Free-men
               ,
               (
               as
               they
               were
               before
               )
               being
               conquer'd
               become
               in
               the
               power
               of
               the
               Conquerours
               .
               The
               Second
               are
               those
               who
               having
               deserved
               Death
               are
               condemned
               to
               the
               punishment
               of
               the
               Gallies
               ,
               Common-shores
               ,
               and
               publick
               works
               ,
               and
               anciently
               to
               the
               Mines
               and
               Mills
               :
               (
               in
               which
               Mines
               the
               Spaniards
               at
               this
               day
               employ
               the
               Americans
               )
               And
               they
               are
               called
               Forcats
               ,
               or
               
                 Slaves
                 of
                 punishment
              
               .
               The
               Third
               are
               those
               who
               being
               unable
               to
               satisfie
               their
               Creditors
               by
               reason
               of
               their
               poverty
               ,
               are
               sold
               with
               their
               own
               consent
               ,
               and
               pay
               the
               price
               of
               their
               liberty
               to
               be
               acquitted
               by
               them
               ,
               that
               so
               they
               may
               avoid
               the
               cruelty
               of
               the
               said
               Creditors
               ,
               who
               had
               to
               dismember
               them
               .
               These
               three
               sorts
               of
               Servants
               became
               such
               ,
               having
               before
               been
               free-men
               .
               But
               the
               Fourth
               sort
               is
               of
               those
               that
               are
               such
               by
               Nature
               ,
               and
               are
               born
               Servants
               ,
               being
               descended
               from
               a
               Slave
               .
               Now
               ,
               in
               my
               Judgement
               ,
               't
               is
               fitting
               to
               introduce
               and
               retain
               these
               four
               sorts
               of
               Servitude
               in
               a
               State
               ,
               since
               they
               are
               very
               natural
               and
               reasonable
               .
               For
               besides
               that
               there
               are
               Men
               who
               are
               born
               to
               command
               ,
               others
               to
               obey
               ;
               It
               seemes
               that
               Servitude
               having
               been
               from
               the
               Beginning
               of
               the
               World
               ,
               and
               presently
               after
               the
               Deluge
               ,
               when
               Noah
               cursing
               Canaan
               his
               younger
               Son
               ,
               pronounc'd
               him
               
                 Servant
                 of
                 the
                 Servants
                 of
                 his
                 Brethren
                 :
              
               And
               being
               as
               ancient
               ,
               yea
               ancienter
               then
               the
               foundation
               of
               States
               and
               Empires
               ;
               and
               having
               been
               approv'd
               by
               ancient
               Law-givers
               and
               wise
               Politicians
               ,
               and
               by
               God
               himself
               ,
               it
               cannot
               be
               esteemed
               but
               reasonable
               and
               natural
               .
               For
               in
               the
               First
               Place
               ,
               What
               is
               so
               just
               and
               so
               sutable
               to
               the
               Law
               of
               Nature
               ,
               [
               The
               First
               ,
               containing
               onely
               Marriages
               ,
               Procreation
               ,
               and
               Education
               of
               Children
               ]
               as
               to
               give
               life
               to
               him
               whom
               you
               may
               justly
               deprive
               thereof
               ,
               to
               feed
               him
               and
               cloath
               him
               ;
               And
               in
               exchange
               for
               so
               many
               benefits
               to
               make
               use
               of
               him
               and
               of
               all
               that
               he
               can
               earn
               ,
               and
               to
               make
               him
               return
               to
               his
               duty
               by
               some
               moderate
               punishments
               in
               case
               he
               recede
               from
               it
               ?
               Which
               is
               the
               advice
               of
               Aristotle
               in
               his
               Oeconomicks
               ,
               where
               he
               saith
               ,
               That
               a
               good
               Father
               of
               a
               Family
               ought
               to
               give
               Three
               Things
               to
               his
               Servants
               ,
               viz.
               
               
                 Work
                 ,
                 Food
              
               ,
               and
               Discipline
               .
               I
               conceive
               it
               also
               less
               unsutable
               to
               Nature
               ,
               yea
               to
               Christianity
               ,
               to
               
                 make
                 use
              
               of
               Criminals
               then
               to
               put
               them
               to
               death
               ;
               If
               Example
               ,
               for
               which
               principally
               they
               are
               punish'd
               ,
               will
               permit
               :
               And
               also
               instead
               of
               sending
               so
               many
               stout
               men
               to
               the
               Gallows
               for
               common
               crimes
               ,
               or
               putting
               them
               to
               the
               Sword
               (
               as
               they
               do
               in
               War
               )
               to
               put
               them
               to
               the
               chain
               for
               the
               service
               of
               the
               publick
               ,
               either
               for
               labouring
               in
               Buildings
               ,
               Cloysters
               ,
               and
               Fortificatlons
               of
               Cities
               ,
               repairing
               of
               wayes
               ,
               cleansing
               of
               Streets
               ,
               Towing
               of
               Boots
               ,
               drawing
               of
               Charriots
               ,
               labouring
               in
               High-wayes
               ,
               Mines
               ,
               and
               other
               publick
               works
               ,
               after
               the
               Gallies
               are
               furnish'd
               them
               .
               Possibly
               too
               ,
               it
               would
               not
               be
               unmeet
               that
               he
               who
               is
               so
               endebted
               that
               he
               cannot
               satisfie
               his
               Creditors
               ,
               should
               instead
               of
               suffering
               himself
               to
               lie
               rotting
               in
               Goal
               ,
               pay
               with
               the
               Service
               of
               his
               Body
               what
               he
               cannot
               in
               Money
               :
               But
               it
               would
               be
               fit
               to
               use
               a
               difference
               therein
               .
               And
               as
               for
               those
               that
               are
               born
               of
               Slaves
               ,
               is
               there
               any
               thing
               more
               ours
               then
               such
               fruits
               grown
               within
               our
               walls
               and
               sprung
               from
               our
               own
               stock
               ?
            
             
               The
               Last
               opposed
               ,
               that
               it
               is
               difficult
               for
               an
               Absolute
               Dominion
               to
               keep
               any
               measure
               .
               Witness
               
                 Quintus
                 Flaminius
              
               ,
               a
               Roman
               Senator
               ,
               who
               kill'd
               his
               Slave
               to
               content
               the
               curiosity
               which
               a
               Bardash
               of
               his
               had
               to
               see
               what
               aspect
               a
               Man
               hath
               when
               he
               is
               dying
               .
               Besides
               ,
               if
               there
               be
               any
               place
               where
               Liberty
               ought
               to
               carry
               the
               Cause
               ,
               (
               were
               not
               Christian
               Brother-hood
               alone
               sufficient
               ,
               )
               it
               is
               France
               ,
               of
               which
               the
               priviledge
               is
               such
               ,
               that
               the
               Slaves
               of
               any
               part
               of
               the
               world
               ,
               onely
               setting
               their
               foot
               therein
               ,
               obtain
               their
               freedom
               immediately
               .
            
             
               The
               Inventions
               propounded
               were
               the
               Experiment
               of
               Vitruvius's
               Aeolipila
               ,
               that
               of
               walking
               under
               the
               Water
               ;
               and
               the
               Subjects
               of
               the
               next
               Conference
               ;
               The
               First
               ,
               Water
               ;
               the
               Second
               ,
               Wine
               ,
               and
               
                 Whether
                 it
                 be
                 necessary
                 in
                 War.
                 
              
            
          
        
         
           
             CONFERENCE
             VIII
             .
          
           
             
               I.
               Of
               Water
               .
               II.
               Of
               Wine
               ,
               and
               whether
               it
               be
               necessary
               for
               Souldiers
               .
            
          
           
             
               I.
               Of
               Water
               .
            
             
               THe
               Discourse
               upon
               the
               First
               Point
               began
               with
               the
               division
               of
               the
               qualities
               of
               Water
               into
               First
               and
               Second
               ;
               alledging
               that
               the
               First
               ,
               viz.
               Cold
               and
               Moist
               ,
               are
               so
               manifest
               that
               it
               is
               difficult
               to
               deny
               them
               :
               Cold
               ,
               because
               Water
               being
               heated
               returns
               presently
               to
               its
               natural
               coldness
               ;
               Moist
               ,
               because
               it
               moistneth
               more
               then
               any
               other
               Element
               ,
               and
               is
               not
               contained
               within
               its
               own
               bounds
               .
               But
               its
               Second
               ,
               and
               the
               proprieties
               resulting
               from
               them
               ,
               are
               so
               numerous
               ,
               that
               they
               justly
               administer
               ground
               to
               the
               doubt
               which
               is
               raised
               ;
               Whence
               proceedeth
               the
               cause
               of
               so
               many
               Varieties
               in
               Colour
               ,
               Taste
               ,
               Odour
               ,
               and
               the
               other
               Objects
               
               of
               the
               Senses
               .
               Possibly
               one
               may
               assign
               the
               cause
               of
               the
               Waters
               Whiteness
               to
               the
               Mines
               of
               Plaster
               ;
               Of
               its
               Blackness
               to
               those
               of
               Iron
               or
               Stones
               of
               the
               same
               colour
               ;
               The
               Red
               ,
               to
               those
               of
               Cinnabar
               ;
               The
               Green
               ,
               to
               those
               of
               Copper
               ;
               The
               Blew
               ,
               to
               those
               of
               Silver
               ;
               The
               Yellow
               ,
               to
               those
               of
               Orpiment
               ;
               The
               Hot
               ,
               to
               Sulphur
               ;
               The
               Acid
               ,
               to
               Vitriol
               ;
               The
               Stinking
               ,
               to
               Bitumen
               .
               But
               that
               some
               parts
               of
               the
               Sea
               and
               Rivers
               abound
               with
               Fish
               ,
               and
               that
               with
               certain
               kinds
               ,
               and
               others
               not
               ;
               That
               the
               Water
               of
               some
               Springs
               is
               converted
               into
               Stone
               ,
               and
               all
               that
               is
               cast
               thereinto
               ;
               Others
               ,
               (
               as
               they
               say
               )
               make
               Women
               fruitful
               or
               barren
               ;
               Some
               ,
               as
               it
               is
               reported
               of
               the
               Fortunate
               Islands
               ,
               cause
               weeping
               ;
               Others
               ,
               dying
               with
               laughter
               :
               That
               some
               pass
               through
               others
               without
               mixing
               therewith
               ;
               That
               others
               are
               so
               ponderous
               ,
               that
               no
               Body
               whatsoever
               can
               sink
               to
               the
               bottome
               ;
               Some
               ,
               on
               the
               contrary
               ,
               are
               so
               light
               ,
               that
               nothing
               can
               swim
               upon
               them
               ;
               and
               infinite
               other
               such
               proprieties
               :
               'T
               is
               that
               which
               seemes
               to
               surpass
               ordinary
               Ratiocination
               .
               Of
               this
               kind
               is
               that
               which
               is
               said
               of
               a
               certain
               River
               in
               Sicily
               ,
               the
               Water
               whereof
               cannot
               be
               brought
               to
               mingle
               with
               Wine
               ,
               unless
               it
               be
               drawn
               by
               a
               chaste
               and
               continent
               Woman
               .
               To
               which
               was
               added
               ,
               for
               a
               conclusion
               ,
               that
               if
               the
               Water
               of
               Seine
               had
               this
               property
               ,
               we
               should
               be
               many
               times
               in
               danger
               of
               drinking
               our
               Wine
               unmixt
               .
            
             
               The
               Second
               said
               ,
               That
               nothing
               could
               be
               more
               natural
               and
               methodical
               then
               to
               treat
               of
               Water
               after
               Air.
               For
               as
               in
               the
               Composition
               of
               a
               Mixt
               Body
               ,
               the
               moisture
               which
               is
               predominant
               in
               the
               Air
               unites
               and
               knits
               the
               matters
               which
               are
               to
               be
               mixed
               ;
               So
               the
               Cold
               which
               predominates
               in
               the
               Water
               closes
               them
               and
               gives
               them
               consistence
               .
               And
               as
               in
               Drawing
               and
               Painting
               ,
               the
               Embroiderer
               and
               Painter
               passeth
               not
               from
               one
               light
               colour
               to
               another
               without
               some
               intermediate
               one
               ,
               but
               he
               loseth
               the
               same
               insensibly
               in
               another
               more
               duskish
               ;
               out
               of
               which
               the
               bright
               breaketh
               forth
               again
               by
               little
               and
               little
               to
               the
               middle
               of
               his
               ground
               :
               So
               Nature
               doth
               not
               pass
               immediately
               from
               the
               extreme
               humidity
               which
               is
               in
               the
               Air
               ,
               to
               the
               extreme
               coldness
               which
               is
               in
               the
               Water
               ;
               but
               causeth
               that
               the
               moisture
               of
               the
               former
               abateth
               its
               great
               vigour
               at
               the
               approach
               of
               the
               moisture
               which
               is
               in
               the
               Water
               in
               a
               weak
               and
               remiss
               degree
               ,
               before
               it
               meet
               with
               the
               Cold
               of
               the
               Water
               whereunto
               it
               is
               to
               be
               joyned
               ;
               Without
               which
               humidity
               of
               the
               Water
               in
               a
               weak
               and
               remiss
               degree
               ,
               the
               Cold
               could
               not
               compact
               the
               parts
               which
               the
               moisture
               united
               .
               So
               that
               this
               humidity
               is
               found
               in
               two
               Subjects
               ,
               one
               subtile
               ,
               which
               is
               the
               Air
               ,
               the
               other
               more
               gross
               ,
               which
               is
               the
               Water
               .
               As
               it
               happens
               also
               in
               the
               Fire
               ,
               which
               is
               partly
               in
               a
               rare
               Subject
               ,
               namely
               the
               fat
               and
               unctuous
               vapour
               ,
               whereby
               it
               flameth
               ,
               and
               (
               partly
               )
               in
               another
               solid
               and
               gross
               ,
               which
               is
               Wood
               ,
               Iron
               ,
               or
               Coal
               .
               As
               Flame
               ,
               it
               is
               more
               apt
               to
               shine
               and
               burn
               ,
               penetrating
               the
               pores
               of
               the
               wood
               to
               find
               its
               Aliment
               there
               ,
               which
               is
               the
               interior
               Oyle
               ;
               As
               Coal
               it
               acts
               more
               powerfully
               ,
               and
               is
               more
               durable
               .
               So
               if
               there
               were
               in
               the
               Mixt
               Body
               no
               other
               humidity
               but
               that
               of
               the
               Air
               ,
               the
               
               same
               inconvenience
               would
               befall
               it
               that
               doth
               a
               Conquerour
               ,
               who
               having
               subdu'd
               a
               Country
               reserveth
               no
               place
               of
               Retreat
               for
               the
               keeping
               thereof
               ;
               For
               at
               the
               first
               opposition
               which
               he
               meeteth
               he
               is
               constrain'd
               to
               let
               go
               his
               hold
               :
               So
               if
               moisture
               were
               not
               in
               the
               Air
               ,
               it
               would
               indeed
               penetrate
               the
               Compounded
               Bodies
               still
               ,
               as
               it
               doth
               as
               readily
               ;
               but
               it
               would
               ,
               suddenly
               dislodge
               again
               ,
               if
               it
               had
               not
               its
               refuge
               in
               the
               Water
               which
               is
               more
               proper
               to
               preserve
               it
               .
            
             
               The
               Third
               said
               ,
               That
               Water
               cannot
               be
               cold
               in
               the
               highest
               degree
               .
               First
               ,
               because
               if
               it
               were
               so
               ,
               it
               could
               generate
               nothing
               ;
               Cold
               being
               an
               Enemy
               to
               all
               Generation
               ,
               because
               it
               locketh
               up
               the
               particles
               within
               ;
               As
               ,
               on
               the
               contrary
               ,
               Heat
               is
               the
               Proximate
               Cause
               thereof
               ,
               by
               the
               extension
               and
               attraction
               which
               it
               causeth
               outwards
               .
               Nevertheless
               ,
               we
               see
               Plants
               and
               Animals
               in
               the
               Waters
               .
               Secondly
               ,
               If
               it
               were
               so
               cold
               ,
               being
               moist
               too
               ,
               it
               would
               be
               alwayes
               frozen
               ;
               since
               according
               to
               Aristotle
               ,
               Ice
               is
               nothing
               but
               an
               excess
               of
               coldness
               with
               moisture
               .
               Thirdly
               ,
               Those
               qualities
               which
               are
               attributed
               to
               Water
               are
               common
               to
               many
               other
               things
               besides
               ;
               As
               to
               the
               Air
               ,
               when
               it
               is
               cold
               :
               and
               do
               not
               necessarily
               belong
               to
               it
               ,
               but
               may
               be
               separated
               from
               it
               ;
               since
               ,
               remaining
               Water
               still
               ,
               it
               may
               become
               hot
               by
               the
               Fire
               ,
               and
               frozen
               by
               the
               Air
               ,
               and
               so
               be
               found
               destitute
               of
               its
               fluidity
               and
               humidity
               .
               If
               it
               be
               said
               ,
               That
               it
               loseth
               not
               its
               qualities
               but
               by
               accident
               ,
               and
               that
               of
               its
               own
               Nature
               it
               is
               cold
               ;
               I
               answer
               ,
               That
               the
               Natural
               and
               Necessary
               Proprieties
               of
               Things
               ,
               proceding
               immediately
               from
               their
               Essence
               ,
               (
               such
               as
               those
               of
               Water
               are
               held
               to
               be
               )
               cannot
               be
               taken
               from
               them
               but
               by
               Miracle
               :
               And
               on
               the
               contrary
               ,
               That
               it
               is
               not
               cold
               but
               by
               the
               vicinity
               of
               the
               cold
               Air
               which
               encompasseth
               it
               ,
               and
               not
               of
               its
               own
               Nature
               ;
               Whence
               the
               surface
               of
               the
               Water
               is
               cold
               in
               Winter
               ,
               and
               sometimes
               frozen
               ,
               the
               bottome
               remaining
               warm
               .
               And
               therefore
               the
               Fish
               do
               not
               come
               much
               to
               the
               upper
               part
               of
               the
               Water
               in
               Winter
               ,
               but
               stay
               below
               ,
               where
               it
               is
               in
               its
               own
               Nature
               ,
               and
               is
               not
               so
               easily
               alter'd
               with
               forrein
               qualities
               .
               Moreover
               ,
               since
               we
               know
               the
               Qualities
               of
               a
               Thing
               by
               its
               Effects
               ,
               the
               Effect
               of
               Water
               being
               ,
               even
               in
               the
               Judgement
               of
               Sense
               ,
               to
               moisten
               more
               then
               any
               of
               the
               Elements
               ,
               it
               ought
               to
               be
               held
               the
               
                 Chief
                 or
                 First
                 Humid
              
               Body
               .
               If
               it
               be
               said
               that
               it
               moistneth
               more
               then
               the
               Air
               ,
               because
               it
               is
               more
               gross
               and
               compact
               (
               as
               hot
               Iron
               burneth
               more
               then
               flame
               ;
               )
               I
               answer
               ,
               That
               although
               it
               may
               owe
               that
               humidity
               to
               the
               thickness
               of
               its
               Matter
               ,
               yet
               the
               same
               is
               not
               the
               less
               essential
               to
               it
               ,
               since
               Matter
               is
               one
               part
               of
               the
               Element
               ;
               And
               besides
               ,
               it
               proceedeth
               from
               the
               Form
               too
               ,
               since
               it
               can
               never
               be
               separated
               from
               it
               ;
               Water
               alwayes
               necessarily
               moistning
               whilst
               it
               is
               Water
               .
               Which
               cannot
               be
               said
               of
               its
               coldness
               :
               for
               when
               it
               is
               warm
               it
               doth
               not
               lose
               its
               name
               of
               Water
               ,
               though
               it
               be
               no
               longer
               cold
               ;
               but
               it
               is
               alwayes
               moist
               .
            
             
               The
               Fourth
               said
               ,
               That
               ,
               to
               speak
               properly
               Water
               ,
               is
               never
               hot
               in
               it self
               ;
               but
               't
               is
               the
               Fire
               insinuating
               and
               mingling
               it self
               
               with
               the
               little
               Particles
               of
               the
               Water
               that
               we
               feel
               hot
               ;
               and
               accordingly
               that
               Fire
               being
               evaporated
               ,
               the
               Water
               not
               onely
               returneth
               to
               its
               natural
               quality
               ,
               but
               also
               the
               Fire
               leaving
               its
               pores
               more
               open
               renders
               them
               more
               accessible
               to
               the
               Air
               ,
               which
               freezes
               the
               same
               in
               Winter
               sooner
               then
               it
               would
               do
               otherwise
               .
               And
               this
               is
               no
               more
               then
               as
               Salt
               and
               Sulphureous
               Waters
               are
               made
               such
               by
               the
               Salt
               and
               Sulphur
               mingled
               therewith
               ;
               Which
               being
               separated
               from
               them
               ,
               they
               lose
               also
               the
               taste
               thereof
               .
               And
               as
               Wine
               mingled
               with
               Water
               is
               still
               truly
               Wine
               ,
               and
               hath
               the
               same
               Virtue
               as
               before
               ,
               though
               its
               activity
               be
               repress'd
               by
               the
               power
               of
               the
               Water
               ;
               So
               Water
               mingled
               with
               Salt
               ,
               Sulphur
               ,
               and
               Fire
               ,
               is
               true
               Water
               ,
               and
               hath
               intrinfecally
               the
               same
               qualities
               as
               before
               that
               mixture
               ;
               though
               indeed
               its
               action
               be
               retarded
               ,
               and
               its
               qualities
               be
               checked
               and
               rebated
               by
               the
               other
               contraries
               which
               are
               more
               powerful
               .
               In
               like
               manner
               ,
               Water
               is
               not
               cold
               of
               it self
               ,
               but
               by
               the
               absence
               of
               Fire
               ;
               As
               it
               happens
               in
               Winter
               ,
               that
               the
               igneous
               beams
               of
               the
               Sun
               not
               staying
               upon
               the
               Water
               ,
               it
               persisteth
               cold
               ,
               and
               so
               that
               coldness
               is
               but
               a
               privation
               of
               heat
               ;
               As
               appears
               in
               the
               shivering
               of
               an
               Ague
               ,
               which
               proceedeth
               from
               the
               retiring
               of
               the
               natural
               heat
               inwards
               ,
               and
               deserting
               the
               external
               parts
               .
               But
               if
               there
               happen
               a
               total
               privation
               of
               those
               igneous
               parts
               ,
               which
               are
               infus'd
               into
               it
               mediately
               or
               immediately
               by
               the
               Sun
               ,
               then
               it
               becometh
               frozen
               :
               And
               because
               those
               fiery
               Particles
               occupied
               some
               space
               in
               its
               Body
               ,
               it
               is
               now
               straitned
               ,
               and
               takes
               less
               room
               then
               before
               .
               Whence
               Water
               freezing
               in
               Vessels
               well
               stopp'd
               ,
               the
               same
               break
               for
               the
               avoidance
               of
               Vacuum
               .
               Moreover
               ,
               Humidity
               is
               not
               one
               of
               its
               essential
               proprieties
               ,
               because
               it
               may
               be
               separated
               from
               it
               ,
               as
               we
               see
               in
               frozen
               water
               ,
               which
               is
               less
               humid
               then
               when
               it
               was
               cold
               .
               It
               followes
               then
               ,
               that
               Second
               Qualities
               being
               Tokens
               of
               the
               First
               ,
               and
               the
               goodness
               of
               Water
               requiring
               that
               it
               have
               the
               least
               weight
               that
               can
               be
               ,
               as
               also
               that
               it
               have
               neither
               Taste
               nor
               Smell
               ;
               the
               most
               pure
               ,
               (
               
                 i.
                 e.
              
               the
               Elementary
               ,
               of
               which
               we
               are
               speaking
               )
               is
               without
               First
               Qualities
               ;
               having
               been
               created
               by
               God
               onely
               to
               be
               the
               band
               or
               tye
               of
               the
               other
               parts
               of
               a
               mixt
               body
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               Scripture
               divideth
               the
               Waters
               into
               those
               which
               are
               above
               the
               Heavens
               ,
               and
               those
               upon
               the
               Earth
               ;
               as
               if
               to
               teach
               us
               that
               Water
               is
               the
               Centre
               ,
               the
               Middle
               ,
               and
               the
               end
               of
               the
               Universe
               .
               Which
               agrees
               with
               the
               opinion
               of
               those
               who
               establish
               it
               for
               the
               
                 Sole
                 Principle
              
               of
               all
               things
               .
               Those
               Supercoelestial
               Waters
               are
               prov'd
               by
               the
               Etymology
               of
               the
               word
               for
               Heavens
               ,
               Schamaim
               ,
               which
               signifies
               in
               
                 Hebrew
                 ,
                 There
                 are
                 Waters
              
               :
               Because
               't
               is
               said
               that
               God
               divided
               the
               Waters
               from
               the
               Waters
               ,
               and
               placed
               them
               above
               the
               Firmament
               :
               Which
               Supercoelestial
               Waters
               are
               also
               invited
               by
               the
               Psalmist
               to
               bless
               the
               Lord
               :
               And
               lastly
               ,
               because
               it
               is
               said
               that
               at
               the
               time
               of
               the
               Deluge
               the
               windows
               of
               Heaven
               were
               opened
               .
            
             
               The
               Sixth
               said
               ,
               That
               the
               gravity
               of
               those
               Supercoelestial
               Waters
               would
               not
               suffer
               them
               to
               remain
               long
               out
               of
               the
               place
               destinated
               
               to
               that
               Element
               ,
               which
               is
               below
               the
               Air
               ;
               And
               therefore
               it
               were
               better
               to
               take
               the
               word
               Heaven
               in
               those
               places
               for
               the
               Air
               ,
               as
               't
               is
               elsewhere
               in
               the
               Scripture
               ,
               which
               mentioneth
               the
               Dew
               ,
               and
               the
               Birds
               of
               Heaven
               :
               Since
               also
               the
               Hebrew
               word
               ,
               which
               there
               signifies
               Firmament
               ,
               is
               also
               taken
               for
               the
               Expansion
               of
               the
               Air
               ,
               and
               those
               Supercoelestial
               Waters
               for
               Rain
               .
            
          
           
             
               II.
               Of
               Wine
               ,
               and
               whether
               it
               be
               necessary
               for
               Souldiers
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               if
               we
               speak
               of
               Wine
               moderately
               taken
               ,
               the
               Sacred
               Text
               voids
               the
               Question
               ,
               saying
               ,
               that
               it
               
                 rejoyceth
                 the
                 Heart
              
               .
               Which
               it
               performeth
               by
               supplying
               ample
               matter
               to
               the
               Influent
               Spirits
               ,
               which
               the
               Heart
               by
               the
               Arteries
               transmitteth
               to
               all
               the
               parts
               ;
               and
               which
               joyning
               themselves
               to
               the
               private
               Spirits
               ,
               strengthen
               them
               ,
               and
               labour
               in
               common
               with
               them
               ;
               And
               so
               the
               Souldier
               ,
               entring
               into
               fight
               with
               a
               cheerful
               Heart
               ,
               is
               half
               victorious
               .
               Yea
               ,
               the
               greatest
               exploits
               of
               War
               are
               atchieved
               by
               the
               Spirits
               ;
               which
               constitute
               Courage
               ,
               the
               Blood
               heated
               by
               them
               over-powring
               the
               coldness
               of
               Melancholy
               and
               Phlegme
               ,
               which
               cause
               backwardness
               and
               slowness
               of
               Action
               .
               For
               it
               is
               with
               the
               Virtues
               as
               with
               Medicines
               ,
               which
               become
               not
               active
               ▪
               and
               pass
               not
               from
               power
               into
               act
               ,
               but
               by
               help
               of
               the
               natural
               faculties
               ;
               So
               the
               Virtues
               do
               not
               produce
               their
               effects
               but
               by
               the
               Spirits
               .
               But
               Wine
               taken
               in
               excess
               is
               wholly
               prejudicial
               to
               the
               Valour
               of
               a
               Souldier
               ;
               who
               hath
               need
               of
               a
               
                 double
                 strength
              
               ;
               One
               of
               Mind
               ,
               to
               lead
               him
               on
               valiantly
               to
               dangers
               ,
               and
               keep
               him
               undaunted
               at
               dreadful
               occurrences
               ;
               The
               other
               of
               Body
               ,
               to
               undergo
               the
               long
               toiles
               of
               War
               ,
               and
               not
               draw
               back
               in
               fight
               .
               Now
               Wine
               destroyes
               both
               of
               these
               .
               For
               as
               for
               the
               former
               ,
               Valour
               or
               Fortitude
               is
               a
               Moral
               Virtue
               ,
               which
               ,
               as
               all
               other
               Virtues
               its
               companions
               ,
               acteth
               under
               the
               conduct
               of
               Prudence
               ,
               which
               alone
               ruleth
               and
               employeth
               them
               ,
               and
               knoweth
               where
               and
               how
               they
               ought
               to
               act
               ;
               So
               that
               what
               assists
               Prudence
               assists
               Valour
               too
               ;
               and
               that
               which
               hureth
               the
               one
               hurteth
               the
               other
               also
               .
               Now
               excessive
               Wine
               hurteth
               the
               former
               very
               much
               .
               For
               by
               its
               immoderate
               heat
               it
               causeth
               a
               tumult
               and
               disorder
               in
               the
               humours
               ,
               it
               maketh
               the
               Brain
               boyle
               and
               work
               ,
               and
               consequently
               embroyleth
               and
               confoundeth
               the
               Phantasines
               which
               are
               imprinted
               in
               it
               ,
               (
               as
               it
               happeneth
               in
               sleep
               or
               in
               the
               Phrensie
               )
               and
               by
               its
               gross
               vapour
               it
               obstructeth
               all
               its
               passages
               .
               So
               that
               the
               Understanding
               cannot
               take
               its
               Survey
               there
               ,
               having
               no
               free
               access
               to
               come
               and
               form
               its
               judgements
               and
               conclusions
               upon
               the
               Ideas
               and
               Phantasmes
               ;
               And
               although
               it
               should
               have
               its
               Avenues
               free
               ,
               yet
               the
               Phantasmes
               being
               in
               confusion
               ,
               like
               Images
               in
               stirred
               waters
               ,
               it
               would
               be
               impossible
               for
               it
               to
               judge
               aright
               ,
               and
               prudently
               to
               discern
               what
               fear
               or
               what
               eagerness
               ought
               to
               be
               check'd
               and
               repel'd
               .
               For
               all
               Fear
               is
               not
               to
               be
               rejected
               ,
               no
               more
               then
               't
               is
               to
               be
               follow'd
               ;
               nor
               is
               the
               bridle
               to
               be
               let
               loose
               at
               all
               adventures
               ,
               nor
               alwayes
               restrain'd
               .
               The
               strength
               of
               the
               Body
               is
               also
               impaird
               by
               Wine
               .
               For
               though
               Galen
               and
               others
               will
               have
               it
               Hot
               and
               Dry
               ,
               yet
               it
               being
               so
               but
               potentially
               ,
               't
               is
               as
               subject
               to
               
               deceive
               us
               ,
               as
               that
               Dutchman
               was
               ,
               who
               hearing
               that
               Cresses
               were
               hot
               ,
               commanded
               his
               Man
               to
               fill
               his
               Boots
               therewith
               ,
               to
               warm
               him
               .
               For
               the
               truth
               is
               ,
               Wine
               is
               moist
               and
               vapourous
               ,
               and
               that
               to
               such
               a
               degree
               ,
               that
               by
               reason
               of
               its
               extreme
               humidity
               it
               cannot
               be
               corrupted
               with
               a
               total
               corruption
               ;
               For
               this
               happeneth
               when
               the
               external
               heat
               hath
               wholly
               drawn
               out
               the
               moisture
               of
               the
               corrupted
               Body
               ,
               and
               so
               dissolved
               the
               Union
               of
               all
               the
               dry
               parts
               which
               moisture
               keeps
               together
               ;
               So
               that
               the
               Elements
               flying
               away
               ,
               there
               remains
               nothing
               to
               be
               seen
               but
               Earth
               alone
               .
               Which
               cannot
               come
               to
               pass
               in
               Wine
               ,
               by
               reason
               of
               the
               little
               dry
               substance
               in
               it
               ,
               and
               of
               its
               great
               humidity
               ,
               which
               cannot
               be
               wholly
               separated
               :
               In
               which
               regard
               it
               is
               never
               corrupted
               but
               in
               part
               ,
               viz.
               when
               the
               external
               heat
               draws
               away
               the
               more
               pure
               substance
               ,
               and
               the
               better
               Spirits
               ;
               as
               we
               see
               when
               it
               grows
               sour
               ,
               thick
               ,
               or
               turbid
               .
               Being
               then
               humid
               to
               such
               a
               degree
               ,
               and
               our
               parts
               partaking
               of
               the
               nature
               of
               their
               food
               ,
               if
               Souldiers
               nourish
               their
               Bodies
               excessively
               with
               Wine
               ,
               they
               must
               retain
               the
               qualities
               thereof
               ,
               viz.
               softness
               and
               weakness
               which
               follow
               humidity
               .
               Whence
               possibly
               came
               the
               word
               Dissolute
               ,
               for
               such
               as
               addict
               themselves
               to
               this
               debauchery
               ,
               and
               the
               other
               which
               follow
               it
               .
               Therefore
               the
               Souldier
               would
               be
               more
               robust
               if
               he
               never
               drank
               Wine
               ;
               because
               he
               would
               eat
               the
               more
               ,
               and
               produce
               the
               more
               solid
               substance
               ,
               which
               would
               make
               him
               more
               vigorous
               ,
               less
               subject
               to
               diseases
               ,
               and
               more
               fit
               to
               indure
               in
               sight
               ,
               and
               undergo
               the
               other
               toils
               of
               War.
               
            
             
               The
               Second
               said
               ,
               That
               it
               belongs
               to
               the
               prudent
               States-man
               to
               weigh
               the
               benefit
               and
               the
               mischief
               which
               may
               arise
               from
               his
               orders
               ;
               So
               that
               he
               alwayes
               propose
               to
               himself
               that
               he
               hath
               to
               do
               with
               imperfect
               men
               ,
               and
               who
               incline
               rather
               to
               the
               abuse
               ,
               then
               the
               right
               use
               of
               things
               .
               This
               holds
               principally
               in
               War
               ,
               Souldiers
               willingly
               aiming
               at
               nothing
               else
               but
               pleasure
               and
               profit
               :
               Even
               in
               this
               Age
               ,
               wherein
               we
               are
               past
               the
               Apprentisage
               of
               War
               ,
               except
               some
               constant
               Regiments
               :
               Souldiers
               are
               tumultuously
               chosen
               almost
               alwayes
               out
               of
               the
               dregs
               of
               the
               people
               ;
               of
               whom
               to
               require
               the
               exercise
               of
               Temperance
               in
               the
               use
               of
               that
               which
               ordinarily
               costs
               them
               nothing
               ,
               were
               to
               seek
               an
               impossibility
               .
               Such
               is
               Wine
               ,
               that
               though
               it
               makes
               the
               Souldier
               sturdy
               ,
               yet
               it
               makes
               him
               unfit
               to
               govern
               himself
               ,
               much
               less
               others
               ;
               Whereunto
               notwithstanding
               he
               oftentimes
               becomes
               oblig'd
               by
               the
               various
               contingencies
               of
               War
               ,
               when
               the
               Leaders
               miscarrying
               ,
               or
               being
               elsewhere
               employ'd
               ,
               the
               Souldier
               must
               supply
               the
               place
               of
               Captain
               to
               his
               Companions
               and
               himself
               .
               This
               hath
               mov'd
               almost
               all
               the
               Oriental
               Nations
               ,
               and
               particularly
               the
               Turks
               to
               abstain
               from
               Wine
               ,
               though
               they
               also
               adjoyn
               reasons
               for
               it
               drawn
               from
               their
               false
               Religion
               ,
               to
               confirm
               their
               Minds
               more
               in
               conformity
               to
               this
               piece
               of
               Policy
               .
               Therefore
               Mahomet
               ,
               to
               induce
               them
               to
               it
               by
               their
               own
               experience
               ,
               invited
               the
               principal
               Persons
               of
               his
               Army
               to
               a
               Feast
               ,
               where
               he
               caus'd
               them
               to
               be
               served
               with
               the
               most
               exquisite
               Wines
               .
               First
               they
               all
               agreed
               upon
               the
               Excellency
               of
               
               Wine
               ;
               but
               having
               taken
               too
               much
               of
               it
               ,
               there
               arose
               such
               a
               tumult
               amongst
               them
               ,
               that
               he
               took
               occasion
               thence
               ,
               the
               next
               morning
               ,
               to
               represent
               to
               them
               that
               Wine
               was
               nothing
               else
               but
               the
               Blood
               of
               the
               first
               Serpent
               ,
               whose
               colour
               it
               also
               beareth
               ;
               as
               the
               stock
               of
               the
               Vine
               which
               produceth
               it
               retaineth
               the
               crooked
               form
               of
               that
               vile
               Animal
               ,
               and
               the
               rage
               whereinto
               it
               putteth
               those
               that
               use
               it
               ,
               doth
               testifie
               .
               And
               to
               content
               them
               that
               still
               lov'd
               the
               taste
               of
               it
               ,
               he
               promis'd
               them
               that
               they
               should
               drink
               no-nothing
               else
               in
               their
               Paradise
               ,
               where
               their
               Bodies
               would
               be
               proof
               against
               its
               violence
               .
               Which
               Prohibition
               hath
               been
               the
               most
               apparent
               cause
               of
               the
               amplification
               of
               his
               Empire
               ,
               and
               propagation
               of
               his
               Sect
               ;
               not
               onely
               because
               Wine
               was
               by
               its
               acrimony
               dangerous
               to
               the
               most
               part
               of
               his
               Subjects
               of
               Africa
               and
               Arabia
               ,
               where
               such
               as
               are
               addicted
               to
               it
               are
               subject
               to
               the
               Leprosie
               ;
               and
               that
               his
               people
               who
               cultivated
               Vines
               might
               employ
               themselves
               more
               profitably
               in
               tilling
               the
               Earth
               ,
               but
               principally
               it
               hath
               been
               more
               easie
               for
               him
               and
               his
               successors
               to
               keep
               200000
               men
               of
               War
               in
               the
               field
               without
               the
               use
               of
               Wine
               ,
               then
               for
               another
               Prince
               as
               potent
               as
               he
               to
               keep
               50000
               with
               the
               use
               of
               Wine
               ;
               which
               besides
               is
               difficult
               to
               transport
               ,
               and
               incumbreth
               the
               place
               of
               Ammunition
               which
               is
               absolutely
               necessary
               .
            
             
               The
               Third
               said
               ,
               That
               Mahomet
               was
               not
               the
               first
               that
               prohibited
               Wine
               ;
               for
               before
               him
               Zaleucus
               forbad
               the
               Locrians
               to
               drink
               it
               upon
               pain
               of
               Death
               .
               The
               Lacedemoniaus
               and
               the
               Carthaginians
               ,
               as
               Aristotle
               reporteth
               ,
               had
               an
               express
               Law
               by
               which
               they
               forbad
               the
               use
               of
               it
               to
               all
               people
               that
               belong'd
               to
               War.
               And
               the
               wise
               man
               counselleth
               onely
               the
               afflicted
               to
               drink
               it
               ,
               to
               the
               end
               to
               forget
               their
               miseries
               .
               But
               for
               all
               this
               he
               conceiv'd
               that
               it
               ought
               not
               to
               be
               prohibited
               now
               to
               our
               Souldiers
               ,
               since
               it
               augmenteth
               Courage
               ,
               envigorateth
               strength
               ,
               and
               taketh
               away
               the
               fear
               of
               danger
               ;
               though
               indeed
               it
               is
               fit
               to
               forbid
               them
               the
               excess
               thereof
               ,
               if
               it
               be
               possible
               .
            
             
               In
               Conclusion
               ,
               It
               was
               maintain'd
               that
               Wine
               ought
               to
               be
               forbidden
               not
               onely
               to
               Souldiers
               ,
               but
               to
               all
               such
               as
               are
               of
               hot
               and
               dry
               tempers
               ,
               and
               use
               violent
               exercises
               ;
               because
               it
               hurts
               them
               ,
               as
               much
               as
               it
               profits
               weak
               persons
               .
               Wherefore
               Saint
               Paul
               counselleth
               Timothy
               to
               use
               it
               for
               the
               weakness
               of
               his
               stomack
               .
               But
               God
               inhibited
               it
               to
               the
               Nazarens
               ,
               and
               to
               those
               which
               enter'd
               into
               his
               Tabernacle
               ,
               under
               pain
               of
               death
               .
               Moreover
               ,
               you
               see
               that
               Noah
               ,
               who
               us'd
               it
               first
               ,
               abus'd
               it
               .
               And
               anciently
               it
               was
               to
               be
               had
               onely
               in
               the
               shops
               of
               Apothecaries
               ;
               because
               't
               is
               an
               Antidote
               and
               most
               excellent
               Cordial
               ,
               provided
               its
               continual
               use
               render
               not
               its
               virtue
               ineffectual
               ;
               our
               Bodies
               receiving
               no
               considerable
               impression
               from
               accustomed
               things
               .
               Therefore
               Augustus
               gave
               ear
               to
               all
               the
               other
               complaints
               which
               the
               Romans
               made
               to
               him
               ;
               but
               when
               they
               mention'd
               the
               dearness
               of
               Wine
               ,
               he
               derided
               them
               ;
               telling
               them
               that
               his
               Son
               in
               Law
               Agrippa
               having
               brought
               Aquaeducts
               to
               the
               City
               ,
               had
               taken
               care
               that
               they
               should
               not
               dye
               of
               Thirst.
               
            
             
             
               At
               the
               Hour
               of
               Inventions
               ,
               amongst
               many
               others
               ,
               these
               two
               were
               propos'd
               .
               The
               first
               to
               prepare
               common
               Water
               so
               that
               it
               shall
               dissolve
               Gold
               without
               the
               addition
               of
               any
               other
               Body
               ,
               &c.
               
               The
               second
               ,
               to
               make
               a
               Waggon
               capable
               to
               transport
               by
               the
               help
               of
               one
               Man
               who
               shall
               be
               in
               it
               ,
               the
               burdens
               of
               ordinary
               Waggons
               in
               the
               accustomed
               time
               :
               of
               which
               the
               Inventers
               deliver'd
               their
               Memories
               ,
               and
               offer'd
               to
               make
               the
               experiments
               at
               their
               own
               charges
               .
            
             
               These
               Subjects
               were
               propounded
               to
               be
               treated
               of
               at
               the
               next
               Conference
               .
               First
               ,
               
                 The
                 Earth
              
               .
               Secondly
               ,
               
                 What
                 it
                 is
                 that
                 makes
                 a
                 Man
                 wise
                 .
              
            
          
        
         
           
             CONFERENCE
             IX
             .
          
           
             
               I.
               Of
               the
               Earth
               .
               II.
               What
               it
               is
               that
               makes
               a
               Man
               wise
               .
            
          
           
             
               I.
               Of
               the
               Earth
               .
            
             
               UPon
               the
               first
               Point
               it
               was
               said
               ,
               That
               the
               Earth
               is
               a
               simple
               Body
               ,
               cold
               and
               dry
               ,
               the
               Basis
               of
               Nature
               .
               For
               since
               there
               is
               a
               Hot
               and
               Moist
               ,
               it
               is
               requisite
               for
               the
               intire
               perfection
               of
               Mixts
               ,
               that
               there
               be
               a
               Cold
               and
               a
               Dry
               to
               bound
               them
               ,
               and
               give
               them
               shape
               .
               This
               Earth
               then
               upon
               which
               we
               tread
               is
               not
               Elementary
               ;
               for
               it
               is
               almost
               every
               where
               moist
               ,
               and
               being
               opened
               affordeth
               water
               :
               which
               was
               necessary
               to
               it
               ,
               not
               onely
               for
               the
               union
               of
               its
               parts
               ,
               which
               without
               moisture
               would
               be
               nothing
               but
               Dust
               ;
               but
               also
               in
               regard
               of
               its
               gravity
               ,
               which
               I
               conceive
               cometh
               from
               humidity
               ;
               because
               as
               the
               lightest
               things
               are
               the
               hottest
               and
               driest
               ,
               so
               the
               heaviest
               are
               usually
               the
               coldest
               and
               moistest
               .
               Besides
               ,
               gravity
               proceeding
               from
               compactedness
               and
               compactedness
               from
               moisture
               ,
               it
               seemeth
               that
               moisture
               is
               the
               cause
               of
               gravity
               .
               Which
               is
               prov'd
               again
               by
               the
               dissolution
               of
               mixt
               Bodies
               ,
               whereby
               we
               may
               judge
               of
               their
               composition
               .
               For
               the
               heaviest
               Bodies
               which
               are
               easily
               dissolvable
               ,
               are
               those
               from
               which
               most
               Water
               is
               drawn
               ;
               whence
               it
               is
               that
               there
               is
               more
               drawn
               from
               one
               pound
               of
               Ebeny
               ,
               then
               from
               twenty
               of
               Cork
               .
               From
               this
               gravity
               of
               the
               Earth
               its
               roundness
               necessarily
               follows
               .
               For
               since
               't
               is
               the
               nature
               of
               heavy
               things
               to
               tend
               all
               to
               one
               Centre
               ,
               and
               approach
               thereto
               as
               much
               as
               they
               can
               ,
               it
               follows
               that
               they
               must
               make
               a
               Body
               round
               and
               spherical
               ,
               whereof
               all
               the
               parts
               are
               equally
               distant
               from
               the
               Centre
               .
               For
               if
               they
               made
               any
               other
               Figure
               ,
               for
               Example
               ,
               a
               Pyramide
               or
               a
               Cube
               ,
               there
               would
               be
               some
               parts
               not
               in
               their
               natural
               place
               ,
               
                 i.
                 e.
              
               the
               nearest
               their
               Centre
               that
               might
               be
               .
               Moreover
               ,
               in
               the
               beginning
               the
               Earth
               was
               perfectly
               spherical
               ,
               and
               the
               Waters
               encompassed
               it
               on
               all
               sides
               ,
               as
               themselves
               were
               again
               encompassed
               by
               the
               Air.
               But
               afterwards
               ,
               these
               Waters
               ,
               to
               make
               place
               for
               Man
               ,
               retiring
               into
               the
               hollows
               and
               concavities
               made
               for
               that
               purpose
               in
               the
               Earth
               ,
               it
               could
               not
               be
               but
               that
               those
               parts
               of
               the
               Earth
               which
               came
               out
               of
               those
               cavities
               
               must
               make
               those
               tumours
               which
               are
               the
               Mountains
               and
               Hills
               for
               the
               convenience
               of
               Man.
               And
               nevertheless
               it
               ceaseth
               not
               to
               be
               Physically
               round
               ,
               although
               it
               be
               not
               so
               Mathematically
               ;
               As
               a
               bowle
               of
               Pumice
               is
               round
               as
               to
               the
               whole
               ,
               though
               the
               parts
               are
               uneven
               and
               rough
               .
               They
               prove
               this
               roundness
               ,
               1.
               
               By
               the
               shadow
               of
               the
               Earth
               ;
               which
               appearing
               round
               in
               the
               Eclipses
               of
               the
               Moon
               ,
               argueth
               that
               the
               Body
               whence
               it
               proceedeth
               is
               also
               round
               .
               2.
               
               Because
               they
               who
               travel
               both
               by
               Sea
               and
               by
               Land
               sooner
               discern
               the
               tops
               of
               Mountains
               and
               the
               spires
               of
               Steeples
               then
               the
               bottome
               ;
               which
               would
               be
               seen
               at
               the
               same
               time
               if
               the
               Earth
               were
               flat
               .
               3.
               
               Because
               ,
               according
               as
               we
               approach
               ,
               or
               go
               farther
               from
               the
               Poles
               ,
               we
               see
               the
               same
               more
               or
               less
               elevated
               .
               4.
               
               Because
               the
               Sun
               is
               seen
               daily
               to
               rise
               and
               set
               sooner
               in
               one
               place
               then
               in
               another
               .
               Lastly
               ,
               it
               is
               prov'd
               by
               the
               conveniency
               of
               habitation
               .
               For
               as
               of
               all
               Isoperimeter
               Figures
               the
               Circle
               is
               most
               capacious
               ,
               so
               the
               Sphere
               containeth
               more
               then
               any
               other
               Body
               ;
               and
               therefore
               if
               the
               Earth
               were
               not
               round
               ,
               every
               part
               of
               it
               would
               not
               have
               its
               Antipodes
               .
               So
               that
               I
               wonder
               at
               the
               opinion
               of
               Lactantius
               and
               Saint
               Augustine
               ,
               who
               denyed
               them
               :
               For
               as
               for
               that
               story
               ,
               that
               in
               the
               year
               745.
               by
               the
               relation
               of
               
                 Aventinus
                 ,
                 Virgilius
              
               a
               German
               Bishop
               was
               deprived
               of
               his
               Bishoprick
               ,
               and
               condemned
               as
               an
               Heretick
               by
               Pope
               Zachary
               ,
               it
               was
               not
               onely
               for
               maintaining
               this
               truth
               ,
               which
               experience
               hath
               since
               confirm'd
               ,
               but
               because
               he
               drew
               conclusions
               from
               it
               prejudicial
               to
               Religion
               .
               Now
               whereas
               it
               may
               be
               doubted
               ,
               whether
               as
               there
               are
               uneven
               parts
               in
               the
               Earth
               some
               higher
               then
               other
               ,
               so
               there
               be
               not
               also
               Seas
               ,
               some
               of
               whose
               waters
               too
               ,
               are
               more
               elevated
               then
               the
               rest
               ;
               I
               affirm
               ,
               that
               since
               all
               the
               Seas
               (
               except
               the
               Caspian
               )
               have
               communication
               amongst
               themselves
               ,
               they
               are
               all
               level
               ,
               and
               no
               higher
               one
               then
               another
               .
               And
               had
               they
               no
               such
               communication
               ,
               yet
               the
               Water
               being
               of
               its
               Nature
               fluid
               and
               heavy
               ,
               flowing
               into
               the
               lowest
               place
               ,
               would
               equal
               its
               surface
               with
               the
               rest
               ,
               and
               so
               make
               a
               perfect
               Sphere
               .
               Whence
               it
               follows
               that
               they
               were
               mistaken
               who
               disswaded
               Sesostris
               King
               of
               Aegypt
               from
               joyning
               the
               
                 Red
                 Sea
              
               with
               the
               Mediterranean
               ,
               for
               fear
               lest
               the
               former
               ,
               which
               they
               judg'd
               the
               higher
               ,
               should
               come
               to
               drown
               Greece
               and
               part
               of
               Asia
               .
               For
               want
               of
               which
               demonstration
               several
               Learned
               Men
               have
               been
               mistaken
               ,
               and
               no
               less
               then
               the
               Angelical
               Doctor
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Earth
               is
               very
               dry
               ,
               not
               for
               that
               it
               dispelleth
               moisture
               as
               Fire
               doth
               ,
               but
               for
               that
               it
               receiveth
               and
               imbibeth
               it
               into
               it self
               .
               But
               it
               cannot
               be
               cold
               of
               its
               own
               Nature
               ;
               if
               it
               were
               it
               could
               produce
               nothing
               .
               It
               is
               cold
               onely
               by
               the
               Air
               ,
               as
               't
               is
               sometimes
               moist
               by
               the
               Water
               ,
               and
               hot
               by
               the
               Fire
               which
               insinuateth
               into
               its
               cavities
               .
               It
               is
               also
               very
               heavy
               ,
               since
               it
               holdeth
               the
               lowest
               place
               in
               the
               world
               ,
               and
               hath
               its
               motion
               from
               the
               circumference
               to
               the
               Centre
               ;
               which
               is
               the
               progression
               that
               Aristotle
               attributeth
               to
               heavy
               Bodies
               .
               Whence
               for
               being
               the
               lowest
               stage
               ,
               it
               is
               called
               the
               
                 Foot-stool
                 of
                 God.
              
               But
               this
               heaviness
               seemeth
               to
               me
               not
               to
               proceed
               from
               humidity
               ,
               as
               was
               urged
               .
               For
               though
               
               the
               Water
               and
               Earth
               joyn'd
               together
               seem
               to
               weigh
               more
               then
               Earth
               alone
               ;
               't
               is
               not
               that
               they
               weigh
               more
               indeed
               ,
               but
               this
               Earth
               which
               was
               imagined
               to
               be
               alone
               is
               fill'd
               with
               a
               quantity
               of
               Air
               ;
               and
               the
               Water
               coming
               to
               succeed
               in
               its
               place
               ,
               it
               appeareth
               more
               heavy
               .
               For
               Earth
               and
               Water
               joyn'd
               together
               weigh
               more
               then
               Earth
               and
               Air
               so
               joyn'd
               in
               like
               quantity
               ;
               because
               Water
               is
               heavier
               then
               Air.
               And
               to
               justifie
               that
               Earth
               is
               heavier
               then
               Water
               ,
               a
               bucket
               fill'd
               with
               sand
               ,
               weighes
               more
               then
               an
               other
               fill'd
               with
               Water
               .
               For
               ,
               that
               sand
               is
               Water
               congealed
               is
               as
               hard
               to
               prove
               ,
               as
               that
               Earth
               is
               Water
               .
            
             
               The
               Third
               said
               ,
               That
               Earth
               composeth
               a
               Mixt
               Body
               by
               a
               double
               action
               ,
               viz.
               from
               its
               coldness
               ,
               and
               of
               its
               driness
               .
               As
               for
               the
               former
               ,
               it
               secondeth
               the
               Water
               ,
               compacting
               by
               its
               coldness
               the
               parts
               which
               are
               to
               be
               mix'd
               ,
               and
               which
               moisture
               hath
               united
               .
               For
               the
               Second
               ,
               it
               giveth
               hardness
               and
               consistence
               ,
               imbibing
               and
               sucking
               up
               the
               superfluous
               moisture
               after
               the
               due
               union
               of
               the
               parts
               made
               thereby
               .
               It
               cannot
               but
               be
               cold
               ;
               for
               as
               good
               Polititians
               willingly
               reconcile
               two
               great
               Families
               at
               Enmity
               by
               their
               mutual
               alliances
               so
               all
               the
               strength
               of
               the
               mixture
               consisting
               onely
               in
               the
               union
               of
               Dry
               and
               Moist
               ,
               and
               its
               destruction
               coming
               from
               their
               disunion
               ,
               and
               the
               Dry
               and
               Moist
               being
               wholly
               Enemies
               and
               contraries
               in
               the
               highest
               degree
               ,
               Nature
               reconciles
               them
               together
               ,
               and
               brings
               them
               into
               union
               by
               the
               mediation
               of
               Water
               .
               For
               this
               being
               ally'd
               to
               Air
               by
               the
               moisture
               which
               it
               hath
               in
               a
               remiss
               degree
               ;
               and
               Earth
               being
               ally'd
               to
               Water
               by
               the
               coldness
               which
               it
               hath
               in
               a
               less
               degree
               ,
               it
               becometh
               ally'd
               to
               the
               Air
               and
               its
               humidity
               :
               Since
               according
               to
               the
               maxime
               ,
               Things
               which
               agree
               in
               the
               same
               third
               agree
               among
               themselves
               .
               Thus
               you
               see
               coldness
               is
               necessary
               to
               the
               Earth
               ,
               to
               cause
               a
               lasting
               composition
               amongst
               them
               .
               Earth
               hath
               also
               this
               advantage
               by
               its
               siccity
               ,
               that
               as
               the
               same
               is
               less
               active
               then
               heat
               ,
               and
               yieldeth
               thereunto
               in
               vigour
               of
               action
               ,
               so
               heat
               yieldeth
               to
               it
               in
               resistance
               .
               For
               the
               dryness
               inducing
               hardness
               resisteth
               division
               more
               powerfully
               ,
               and
               consequently
               better
               preserveth
               the
               mixt
               Body
               in
               being
               ,
               resisting
               the
               Agents
               which
               are
               contrary
               to
               it
               .
               Whereto
               its
               gravity
               serveth
               not
               a
               little
               ,
               it
               rendring
               the
               Earth
               less
               managable
               by
               the
               agitations
               of
               the
               agents
               its
               Enemies
               ;
               So
               that
               gravity
               by
               this
               means
               assisteth
               the
               hardness
               and
               consistence
               of
               the
               dryness
               ;
               like
               two
               Kinsmen
               uniting
               together
               to
               keep
               off
               the
               affronts
               of
               their
               Enemies
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               gravity
               of
               the
               Earth
               ,
               and
               of
               every
               other
               Body
               ,
               yea
               that
               of
               Gold
               too
               ,
               the
               heaviest
               of
               all
               mixt
               Bodies
               ,
               dependeth
               onely
               upon
               its
               Figure
               ;
               since
               not
               onely
               a
               Vessel
               convex
               on
               the
               side
               toward
               the
               Water
               sinketh
               not
               ,
               but
               also
               a
               single
               leaf
               of
               Gold
               swimeth
               upon
               it
               .
               Which
               is
               seen
               likewise
               in
               
                 Tera
                 Lemnia
              
               ,
               or
               Sigillata
               ,
               which
               sinketh
               not
               in
               the
               Water
               ;
               so
               that
               there
               is
               no
               probility
               in
               that
               decuple
               proportion
               of
               the
               Elements
               ;
               according
               to
               which
               ,
               Earth
               ought
               to
               weigh
               ten
               times
               more
               then
               Water
               ,
               and
               Water
               onely
               ten
               times
               more
               then
               Air
               ;
               and
               supposing
               
               one
               were
               in
               the
               Region
               of
               Fire
               ,
               and
               there
               weigh'd
               the
               Air
               ,
               as
               we
               do
               here
               the
               Water
               ,
               he
               would
               find
               it
               likewise
               ten
               times
               heavier
               then
               the
               Fire
               .
               This
               is
               more
               certain
               ,
               that
               the
               proportion
               of
               the
               weight
               of
               Earth
               to
               that
               of
               Sea-water
               ,
               is
               as
               93.
               to
               90
               ;
               that
               of
               Sea-water
               to
               fresh
               ,
               as
               92.
               to
               74.
               
               But
               that
               which
               makes
               more
               for
               those
               who
               hold
               Water
               more
               heavy
               then
               Earth
               ,
               is
               ,
               that
               the
               proportion
               of
               Earth
               to
               Salt
               is
               found
               to
               be
               as
               92.
               to
               106.
               
            
             
               In
               fine
               ,
               It
               was
               remark'd
               that
               though
               the
               Earth
               is
               consider'd
               by
               Astronomers
               but
               as
               a
               point
               in
               respect
               of
               the
               vast
               extent
               of
               the
               Coelestial
               Orbs
               ;
               yet
               no
               Man
               encompas'd
               it
               round
               before
               the
               year
               1420.
               when
               
                 Jean
                 de
                 Betancourt
              
               ,
               a
               Norman
               Gentleman
               ,
               by
               the
               discovery
               of
               the
               Canaries
               trac'd
               out
               the
               way
               to
               the
               Spaniards
               ,
               who
               attributed
               the
               honour
               thereof
               to
               themselves
               ;
               though
               they
               began
               not
               till
               above
               fourscore
               years
               after
               .
               Moreover
               ,
               it
               is
               15000.
               leagues
               in
               circumference
               ,
               of
               which
               there
               is
               not
               much
               less
               Land
               uncover'd
               then
               there
               is
               cover'd
               by
               the
               Water
               .
               But
               if
               you
               compare
               their
               greatness
               together
               ,
               there
               is
               far
               less
               Earth
               then
               Water
               .
               For
               't
               is
               held
               that
               there
               is
               no
               Sea
               that
               hath
               a
               league
               in
               depth
               ,
               there
               is
               little
               without
               bottom
               ,
               many
               to
               which
               the
               Anchors
               reach
               ,
               yea
               several
               places
               not
               capable
               of
               great
               vessels
               for
               want
               of
               Water
               .
               On
               the
               other
               side
               ,
               There
               are
               Mountains
               upon
               which
               you
               still
               ascend
               upwards
               for
               many
               dayes
               journey
               ;
               others
               inaccessible
               even
               to
               the
               sight
               :
               In
               a
               word
               ,
               where
               ever
               there
               is
               Sea
               there
               is
               Land
               ,
               but
               not
               on
               the
               contrary
               .
               So
               that
               taking
               the
               sixt
               part
               of
               the
               compass
               of
               the
               Terrestrial
               Globe
               for
               its
               Semidiametre
               ,
               according
               to
               the
               ordinary
               proportion
               of
               the
               circle
               to
               its
               ray
               ,
               the
               Earth
               will
               be
               found
               several
               times
               greater
               then
               the
               Water
               ;
               the
               Springs
               that
               are
               found
               in
               opening
               it
               ,
               being
               not
               considerable
               in
               comparison
               of
               the
               rest
               of
               its
               bulk
               .
            
          
           
             
               II.
               What
               it
               is
               that
               makes
               a
               Man
               wise
               .
            
             
               He
               that
               spake
               first
               upon
               the
               second
               point
               ,
               said
               ,
               that
               he
               wonder'd
               not
               that
               Wisedom
               was
               taken
               for
               a
               Subject
               to
               be
               treated
               of
               in
               so
               good
               company
               ,
               since
               't
               is
               the
               point
               which
               all
               desire
               most
               ,
               not
               onely
               in
               themselves
               ,
               but
               also
               in
               others
               with
               whom
               they
               are
               to
               converse
               .
               But
               it
               behoveth
               to
               distinguish
               the
               same
               according
               to
               its
               several
               acceptions
               .
               For
               anciently
               Wisedom
               was
               taken
               for
               the
               knowledge
               of
               things
               Divine
               and
               Humane
               ,
               before
               Pythagoras
               call'd
               it
               Philosophy
               .
               At
               present
               it
               is
               confounded
               with
               Prudence
               ,
               and
               is
               either
               infused
               or
               acquired
               .
               The
               former
               ,
               which
               springeth
               from
               the
               knowledge
               and
               fear
               of
               God
               joyn'd
               with
               a
               good
               life
               ,
               is
               obtain'd
               by
               begging
               it
               of
               God
               ,
               and
               rendring
               one's
               self
               worthy
               to
               receive
               it
               :
               Such
               was
               that
               of
               Solomon
               ,
               which
               brought
               to
               him
               all
               other
               goods
               .
               The
               latter
               ,
               of
               which
               we
               now
               speak
               ,
               is
               obtain'd
               by
               Precepts
               ,
               Experience
               ,
               or
               both
               .
               Whereunto
               Travel
               is
               conceiv'd
               greatly
               to
               conduce
               ,
               according
               to
               the
               testimony
               of
               Homer
               ,
               who
               calls
               his
               wise
               Vlysses
               a
               Visitor
               of
               Cities
               ;
               and
               according
               to
               the
               opinion
               of
               the
               ancient
               French
               Gentry
               ,
               who
               would
               not
               have
               had
               a
               good
               opinion
               of
               their
               Children
               ,
               unless
               they
               had
               seen
               Italy
               and
               other
               forreign
               Countries
               .
               It
               is
               also
               divided
               according
               to
               
               Sex
               ,
               Conditions
               ,
               and
               Age.
               For
               there
               is
               difference
               in
               the
               Wisedom
               of
               a
               Woman
               ,
               of
               a
               Child
               ,
               of
               a
               Man
               grown
               ,
               and
               of
               an
               Old
               Man
               ;
               and
               so
               there
               is
               in
               that
               of
               a
               Father
               of
               a
               Family
               ,
               of
               his
               Domestick
               ,
               of
               a
               Captain
               ,
               of
               a
               Souldier
               ,
               of
               a
               Magistrate
               ,
               of
               a
               Citizen
               ,
               of
               a
               Master
               ,
               of
               a
               Varlet
               ,
               and
               of
               infinite
               others
               ,
               who
               may
               become
               wise
               by
               several
               ,
               yea
               ,
               sometimes
               by
               contrary
               means
               .
               For
               Example
               ,
               a
               wise
               Souldier
               ought
               to
               expose
               himself
               to
               all
               dangers
               and
               events
               of
               War
               ;
               quite
               the
               contrary
               to
               a
               wise
               Captain
               ,
               who
               ought
               to
               preserve
               himself
               the
               most
               he
               can
               .
               A
               Prince
               ,
               a
               Magistrate
               ,
               a
               Master
               ,
               a
               Father
               ,
               are
               wise
               ,
               if
               they
               command
               as
               is
               fitting
               :
               Whereas
               a
               Subject
               ,
               a
               Burgess
               ,
               a
               Servant
               ,
               and
               a
               Child
               ,
               are
               esteemed
               such
               in
               obeying
               them
               .
               Besides
               Precepts
               and
               Experience
               ,
               Example
               serves
               much
               to
               the
               acquiring
               of
               Wisedom
               ;
               whether
               the
               same
               be
               drawn
               from
               the
               reading
               of
               Books
               ,
               or
               from
               converse
               and
               conference
               with
               wise
               persons
               ;
               or
               sometimes
               too
               from
               the
               sight
               of
               undecent
               things
               :
               As
               of
               old
               the
               Lacedemonians
               taught
               their
               Children
               Sobriety
               ,
               by
               shewing
               their
               Helots
               drunk
               .
               The
               Example
               of
               Animals
               is
               not
               useless
               thereunto
               ;
               and
               therefore
               Solomon
               sends
               the
               sluggard
               to
               the
               Pismire
               ;
               and
               Lycurgus
               taught
               the
               same
               Lacedemonians
               ,
               that
               Education
               alone
               made
               the
               difference
               between
               Men
               ,
               by
               shewing
               them
               two
               Dogs
               of
               the
               same
               litter
               run
               ,
               one
               after
               a
               Hare
               ,
               the
               other
               to
               his
               Meat
               .
               Fables
               likewise
               have
               many
               times
               their
               use
               .
               But
               true
               it
               is
               ,
               that
               Nature
               layeth
               the
               great
               Foundations
               :
               Whence
               Cold
               and
               Dry
               Tempers
               ,
               such
               as
               the
               Melancholly
               ,
               have
               a
               natural
               restraint
               which
               participateth
               much
               of
               Wisedom
               ;
               Whereas
               the
               Sanguine
               ,
               by
               reason
               of
               their
               jollity
               ,
               and
               the
               Cholerick
               ,
               in
               regard
               of
               their
               hastiness
               ,
               have
               greater
               difficulty
               to
               attain
               the
               same
               ,
               as
               Socrates
               confessed
               of
               himself
               .
            
             
               The
               Second
               said
               ,
               That
               the
               true
               
                 Moral
                 Wisedom
              
               of
               a
               Man
               ,
               consider'd
               alone
               ,
               consisteth
               in
               taming
               his
               Passions
               ,
               and
               subjecting
               them
               to
               the
               Command
               of
               Reason
               ;
               which
               alone
               serveth
               for
               a
               Rule
               and
               Square
               to
               all
               the
               Actions
               of
               Life
               ;
               whereas
               the
               common
               sort
               leave
               themselves
               to
               be
               govern'd
               by
               the
               Laws
               :
               And
               the
               ancient
               Philosophy
               had
               no
               other
               aim
               but
               that
               Apathy
               .
               That
               of
               a
               Master
               of
               a
               Family
               consisteth
               in
               the
               management
               of
               the
               same
               :
               That
               of
               a
               Polititian
               in
               the
               Administration
               of
               the
               State
               ,
               punishing
               the
               evil-doers
               ,
               and
               recompencing
               the
               good
               ,
               establishing
               wholesome
               Laws
               ,
               and
               maintaining
               Trade
               .
            
             
               The
               Third
               said
               ,
               That
               He
               alone
               deserves
               to
               wear
               the
               name
               of
               Wise
               ,
               who
               seeketh
               and
               embraceth
               the
               means
               whereby
               to
               be
               in
               favour
               with
               him
               who
               is
               the
               
                 Chief
                 Wisedom
              
               .
               Those
               means
               are
               two
               .
               First
               ,
               That
               his
               Understanding
               be
               duely
               inform'd
               of
               what
               he
               ought
               to
               know
               ,
               and
               what
               he
               ought
               to
               be
               ignorant
               of
               .
               Secondly
               ,
               That
               his
               Will
               be
               dispos'd
               to
               what
               he
               ought
               ,
               either
               to
               love
               or
               hate
               .
               As
               for
               the
               first
               ,
               he
               must
               be
               ignorant
               of
               Humane
               Sciences
               ,
               since
               they
               shake
               and
               undermine
               the
               foundations
               of
               true
               Wisedom
               ;
               their
               Principles
               being
               for
               the
               most
               part
               opposite
               to
               the
               Articles
               of
               our
               Faith.
               For
               of
               the
               ancient
               Philosophers
               ,
               the
               
               Pythagoreans
               are
               full
               of
               Magical
               superstitions
               .
               The
               Platonists
               hold
               a
               Matter
               coeternal
               to
               God.
               Democritus
               and
               all
               the
               Epicureans
               have
               thought
               the
               same
               of
               their
               Atomes
               ,
               not
               to
               mention
               their
               Voluptuous
               End.
               The
               Stoicks
               have
               made
               their
               Sage
               equal
               ,
               and
               sometimes
               superiour
               to
               God
               ,
               whom
               they
               subjected
               to
               their
               celebrated
               Destiny
               or
               Fate
               .
               The
               Pyrrhonians
               have
               doubted
               of
               every
               thing
               ,
               and
               consequently
               of
               the
               truth
               of
               Religion
               .
               The
               Cynicks
               publickly
               made
               Virtue
               of
               Vice.
               The
               Peripateticks
               are
               as
               much
               to
               be
               fear'd
               as
               the
               former
               ,
               with
               
                 their
                 Eternity
                 of
                 the
                 World
              
               ,
               which
               destroyeth
               all
               Religion
               ,
               and
               gave
               occasion
               to
               Saint
               Ambrose
               ,
               to
               say
               in
               his
               Offices
               ,
               That
               the
               Lycaeum
               was
               much
               more
               dangerous
               then
               the
               gardens
               of
               Epicurus
               .
               Moreover
               ,
               the
               Principles
               of
               the
               Sciences
               do
               not
               accord
               with
               those
               of
               Faith
               :
               And
               Saint
               Thomas
               said
               with
               good
               right
               ,
               that
               Humane
               Reason
               greatly
               diminisheth
               it
               .
               And
               that
               happens
               oft
               times
               to
               those
               who
               busie
               themselves
               about
               those
               goodly
               principles
               which
               the
               Poets
               relate
               fabulously
               of
               Bellerophon
               ,
               who
               attempting
               to
               fly
               up
               to
               Heaven
               ,
               Jupiter
               angry
               at
               him
               ,
               sent
               onely
               a
               Fly
               ,
               which
               overturned
               the
               winged
               Horse-man
               ;
               So
               those
               vain-glorious
               wits
               puff'd
               up
               with
               some
               Humane
               Knowledge
               ,
               venturing
               to
               hoise
               themselves
               into
               Heaven
               ,
               and
               penetrate
               into
               the
               secret
               Cabinets
               of
               the
               Divine
               Providence
               ;
               it
               gives
               them
               up
               to
               a
               thousand
               dubious
               Controversies
               ,
               which
               precipitate
               them
               into
               the
               darkness
               of
               Confusion
               and
               Errour
               .
               Moreover
               Solomon
               ,
               the
               pattern
               of
               Wisedom
               ,
               saith
               ,
               that
               after
               having
               lead
               his
               Mind
               through
               all
               Nature
               ,
               he
               perceiv'd
               that
               all
               was
               nothing
               but
               
                 vanity
                 and
                 vexation
                 of
                 spirit
              
               ;
               And
               Saint
               Paul
               saith
               ,
               that
               Knowledge
               puffeth
               up
               and
               swelleth
               with
               Pride
               ;
               that
               this
               Humane
               Wisedom
               is
               nought
               but
               Folly
               before
               God
               ;
               by
               which
               he
               admonisheth
               us
               to
               beware
               of
               being
               deceived
               ;
               and
               that
               if
               any
               one
               will
               be
               wise
               ,
               let
               him
               profess
               Ignorance
               ,
               and
               become
               a
               fool
               ,
               since
               the
               Folly
               and
               Ignorance
               of
               the
               world
               is
               the
               true
               Wisedom
               and
               Knowledge
               in
               the
               sight
               of
               God
               ,
               who
               loveth
               the
               poor
               of
               spirit
               ,
               that
               is
               ,
               the
               simple
               ,
               ideots
               ,
               and
               ignorant
               .
               As
               for
               what
               our
               Understanding
               ought
               to
               know
               ,
               for
               becoming
               wise
               ,
               't
               is
               ,
               To
               know
               that
               
                 Chief
                 Wisedom
              
               ,
               and
               the
               Christian
               Doctrine
               ,
               by
               the
               example
               of
               the
               same
               Saint
               Paul
               ,
               who
               would
               not
               know
               any
               thing
               besides
               Jesus
               and
               him
               crucisi'd
               .
               For
               the
               Second
               means
               ,
               which
               regardeth
               the
               Will
               of
               Man
               ,
               it
               will
               be
               disposed
               to
               that
               which
               is
               to
               be
               lov'd
               or
               hated
               ,
               when
               it
               hath
               submitted
               it self
               entirely
               to
               the
               Will
               of
               God
               ,
               who
               is
               its
               
                 Supreme
                 Good
              
               ;
               who
               saith
               to
               it
               ,
               Eschew
               Evil
               ,
               and
               Follow
               Good.
               
            
             
               The
               Fourth
               said
               ,
               That
               by
               the
               word
               Wisedom
               ,
               is
               generally
               understood
               all
               that
               which
               contributes
               to
               perfectionate
               a
               Man
               according
               to
               the
               rational
               part
               ;
               as
               by
               the
               word
               Faith
               we
               understand
               Christianity
               ,
               and
               a
               Summary
               of
               all
               the
               Christian
               Virtues
               .
               Now
               it
               is
               hard
               to
               prescribe
               a
               way
               to
               such
               Wisedom
               ,
               seeing
               it
               requireth
               two
               points
               ,
               namely
               ,
               The
               
                 Knowledge
                 of
                 Things
              
               ,
               and
               
                 Moral
                 Habits
              
               ,
               both
               which
               are
               infinite
               .
               For
               all
               which
               is
               Sensible
               is
               the
               Object
               of
               our
               Senses
               ,
               and
               enters
               not
               by
               one
               ,
               but
               by
               all
               ;
               That
               which
               is
               
               Intelligible
               ,
               is
               the
               Object
               of
               our
               Understanding
               .
               Moreover
               ,
               all
               the
               Good
               in
               the
               world
               is
               under
               the
               notion
               of
               Convenience
               (
               or
               sutableness
               )
               which
               gives
               it
               Amability
               ,
               the
               Object
               of
               our
               
                 Sensitive
                 appetite
              
               ,
               which
               is
               guided
               in
               this
               acquitst
               by
               the
               knowledge
               of
               the
               Senses
               ;
               If
               it
               is
               Spiritual
               ,
               it
               is
               the
               Object
               of
               the
               Will
               which
               pursues
               it
               by
               the
               light
               of
               the
               Understanding
               .
               And
               for
               the
               eschewing
               of
               Errour
               in
               the
               search
               of
               those
               Goods
               Prudence
               intervenes
               ,
               which
               hath
               at
               its
               service
               an
               infinite
               of
               habits
               of
               the
               Mind
               ;
               yea
               the
               whole
               troop
               of
               Moral
               Virtues
               ,
               in
               the
               exercise
               of
               which
               there
               is
               always
               something
               to
               be
               got
               ,
               as
               there
               is
               always
               to
               be
               learnt
               in
               the
               knowledge
               of
               things
               .
               Therefore
               every
               Man
               being
               fully
               furnish'd
               with
               what
               is
               needful
               to
               be
               wise
               ,
               he
               is
               not
               excusable
               if
               he
               become
               not
               so
               .
               For
               he
               hath
               the
               seeds
               of
               Wisedom
               in
               as
               many
               manners
               as
               there
               are
               wayes
               to
               obtain
               it
               .
               In
               the
               Understanding
               he
               hath
               ,
               from
               the
               Cradle
               ,
               Intelligence
               ,
               which
               is
               the
               
                 Habit
                 of
                 first
                 Principles
              
               ,
               and
               Maximes
               ,
               which
               he
               knoweth
               by
               the
               Induction
               of
               the
               Senses
               ;
               by
               the
               help
               of
               which
               he
               attaineth
               Science
               .
               In
               the
               Will
               he
               hath
               the
               Synteresis
               or
               Conscience
               ,
               which
               is
               an
               
                 Habitual
                 Cognition
                 of
                 the
                 Principles
                 of
                 Moral
                 Actions
                 ,
              
               by
               which
               he
               easily
               proceedeth
               to
               the
               exercise
               of
               Virtues
               ,
               and
               to
               the
               acquisition
               of
               them
               .
               And
               further
               ,
               these
               pure
               Natural
               Principles
               may
               be
               assisted
               and
               reliev'd
               by
               good
               Instructions
               ;
               and
               especially
               ,
               if
               they
               who
               learn
               have
               Organs
               well
               dispos'd
               ,
               and
               a
               temper
               proper
               for
               becoming
               wise
               .
            
             
               At
               the
               Hour
               of
               Inventions
               ,
               one
               undertook
               the
               proof
               of
               Archimedes's
               Proposition
               ,
               To
               move
               the
               Earth
               from
               its
               Centre
               ,
               if
               he
               had
               assign'd
               elsewhere
               a
               solid
               space
               ,
               and
               instruments
               proportion'd
               thereto
               in
               greatness
               and
               strength
               .
               And
               it
               was
               prov'd
               ,
               that
               the
               Centre
               of
               Magnitude
               is
               different
               from
               that
               of
               gravity
               ,
               by
               many
               Mechanical
               Experiments
               .
            
             
               After
               which
               it
               was
               resolv'd
               to
               treat
               ,
               at
               the
               next
               Conference
               .
               First
               ,
               
                 Of
                 the
                 Motion
                 ,
                 or
                 rest
                 of
                 the
                 Earth
                 .
              
               Secondly
               ,
               
                 Of
                 two
                 monstrous
                 Brethren
                 living
                 in
                 one
                 Body
                 ,
                 to
                 be
                 seen
                 at
                 present
                 in
                 this
                 City
                 .
              
            
          
        
         
           
             CONFERENCE
             X.
             
          
           
             
               I.
               Of
               the
               Motion
               ,
               or
               Rest
               of
               the
               Earth
               .
               II.
               Of
               Two
               Monstrous
               Brethren
               ,
               living
               in
               the
               same
               Body
               ,
               which
               are
               to
               be
               seen
               in
               this
               City
               .
            
          
           
             
               I.
               Of
               the
               Motion
               ,
               or
               Rest
               of
               the
               Earth
               .
            
             
               HE
               that
               spake
               first
               to
               this
               Point
               ,
               Said
               this
               Question
               had
               been
               in
               debate
               for
               more
               then
               two
               thousand
               years
               ;
               and
               the
               reasons
               brought
               on
               either
               side
               seem'd
               to
               him
               so
               strong
               ,
               that
               he
               knew
               not
               which
               to
               embrace
               .
               That
               the
               most
               common
               opinion
               was
               that
               of
               
                 Aristotle
                 ,
                 Ptolomy
                 ,
                 Tycho
                 Brahe
                 ,
              
               and
               the
               greatest
               part
               of
               
               Philosophers
               ,
               namely
               ;
               That
               the
               Earth
               is
               unmoveable
               ,
               and
               plac'd
               in
               the
               midst
               of
               the
               World.
               Which
               Scituation
               is
               prov'd
               ,
               I.
               Because
               the
               Decorum
               and
               Symmetry
               of
               the
               Universe
               requires
               that
               every
               thing
               be
               plac'd
               according
               to
               its
               dignity
               .
               But
               the
               Earth
               being
               the
               ignoblest
               and
               meanest
               of
               the
               Elements
               ,
               all
               which
               yield
               in
               point
               of
               dignity
               to
               the
               Heavens
               ,
               it
               ought
               consequently
               to
               be
               in
               the
               lowest
               place
               ,
               which
               is
               the
               Centre
               of
               the
               World.
               II.
               The
               Gravity
               of
               the
               Earth
               inferreth
               both
               the
               one
               and
               the
               other
               ;
               namely
               ,
               its
               being
               in
               the
               Centre
               ,
               and
               its
               Immobility
               ;
               The
               former
               ,
               because
               the
               heaviest
               things
               tend
               toward
               the
               lowest
               place
               ;
               and
               the
               latter
               ,
               because
               by
               reason
               of
               their
               gravity
               they
               are
               less
               apt
               for
               motion
               then
               for
               rest
               ,
               whereunto
               the
               lowest
               place
               also
               contributeth
               .
               For
               in
               a
               Circle
               the
               Centre
               remains
               unmoveable
               ,
               whilst
               the
               other
               parts
               thereof
               are
               mov'd
               .
               III.
               In
               whatsoever
               place
               of
               the
               Earth
               we
               are
               ,
               we
               can
               alwayes
               discover
               one
               half
               of
               the
               Heaven
               ,
               and
               the
               opposite
               signes
               of
               the
               Zodiack
               ;
               as
               also
               experience
               witnesseth
               ,
               that
               when
               the
               Moon
               is
               at
               the
               Full
               ,
               we
               behold
               her
               rise
               just
               at
               the
               same
               time
               that
               the
               Sun
               sets
               .
               Whence
               it
               followeth
               that
               the
               Earth
               is
               at
               the
               Centre
               ,
               and
               as
               it
               were
               a
               point
               in
               comparison
               to
               the
               Firmament
               .
               IV.
               We
               alwayes
               see
               the
               Stars
               of
               the
               same
               magnitude
               ,
               both
               when
               they
               are
               directly
               over
               our
               heads
               ,
               and
               on
               the
               edge
               of
               the
               Horizon
               ,
               unless
               there
               be
               some
               hindrance
               by
               the
               refraction
               of
               Vapours
               and
               Clouds
               .
               All
               which
               things
               would
               not
               be
               thus
               ,
               unless
               the
               Earth
               were
               in
               the
               midst
               of
               the
               World.
               Now
               they
               have
               concluded
               the
               Rest
               and
               Immobility
               of
               the
               Earth
               from
               the
               following
               Reasons
               I.
               It
               is
               the
               nature
               of
               Simple
               Bodies
               to
               have
               but
               
                 one
                 Sole
              
               and
               Simple
               Motion
               .
               For
               if
               two
               contrary
               Motions
               were
               in
               the
               same
               Subject
               ,
               the
               one
               would
               hinder
               the
               other
               .
               Wherefore
               the
               Earth
               having
               ,
               by
               reason
               of
               its
               gravity
               ,
               a
               Direct
               perpendicular
               Motion
               of
               its
               own
               ,
               cannot
               have
               also
               a
               Circular
               :
               and
               by
               reason
               of
               the
               same
               gravity
               it
               must
               needs
               be
               firm
               and
               stable
               ,
               not
               moveable
               .
               II.
               If
               the
               Earth
               were
               mov'd
               ,
               then
               a
               stone
               or
               other
               heavy
               thing
               cast
               upwards
               ,
               would
               never
               fall
               down
               at
               the
               foot
               of
               the
               caster
               ,
               but
               at
               distance
               from
               him
               ;
               for
               during
               the
               short
               interval
               of
               its
               being
               in
               the
               Air
               ,
               the
               Earth
               will
               have
               made
               a
               great
               progress
               ;
               as
               it
               happens
               when
               one
               in
               a
               boat
               that
               passeth
               swiftly
               upon
               the
               Water
               ,
               casteth
               any
               thing
               upwards
               ,
               the
               same
               falleth
               a
               far
               off
               ,
               instead
               of
               falling
               into
               the
               boat
               .
               III.
               If
               the
               Earth
               turn'd
               round
               ,
               then
               a
               Bullet
               discharg'd
               out
               of
               a
               Cannon
               from
               the
               West
               towards
               the
               East
               ,
               would
               not
               fly
               so
               far
               from
               the
               piece
               ,
               as
               one
               discharg'd
               from
               the
               East
               towards
               the
               West
               ;
               because
               the
               Earth
               will
               in
               the
               mean
               time
               by
               its
               Motion
               have
               carried
               the
               Cannon
               forwards
               to
               the
               former
               Bullet
               ,
               and
               remov'd
               it
               backwards
               from
               the
               latter
               .
               IV.
               We
               should
               never
               see
               the
               Clouds
               unmov'd
               ,
               nor
               going
               towards
               the
               East
               ;
               but
               as
               for
               them
               that
               move
               Westward
               ,
               they
               would
               seem
               to
               fly
               as
               swift
               as
               lightning
               .
               V.
               Cities
               and
               all
               kind
               of
               buidings
               would
               be
               shatter'd
               ,
               the
               Surface
               of
               the
               Earth
               would
               be
               disunited
               ,
               and
               all
               its
               parts
               dissipated
               ;
               being
               not
               so
               firmly
               
               link'd
               together
               ,
               as
               to
               endure
               such
               a
               Motion
               .
               Lastly
               ,
               did
               the
               Earth
               turn
               round
               ,
               and
               the
               Air
               with
               it
               (
               as
               is
               alledg'd
               in
               answer
               to
               the
               former
               reasons
               )
               the
               Air
               would
               have
               been
               so
               heated
               since
               its
               Motion
               with
               that
               swiftness
               ,
               that
               the
               Earth
               would
               have
               been
               uninhabitable
               ▪
               and
               all
               Animals
               suffocated
               ;
               Besides
               that
               the
               violence
               of
               that
               could
               Motion
               not
               have
               been
               supported
               by
               Men
               so
               long
               time
               ;
               for
               it
               is
               acknowledg'd
               that
               Daemons
               themselves
               cannot
               carry
               a
               Man
               from
               one
               Climate
               to
               another
               remote
               one
               ,
               within
               that
               short
               time
               ,
               that
               some
               Magicians
               have
               phanci'd
               ;
               because
               he
               would
               not
               be
               able
               to
               resist
               the
               violence
               of
               the
               agitation
               of
               the
               Air.
               
            
             
               The
               Second
               confirm'd
               this
               Opinion
               ,
               alledging
               ,
               That
               such
               Motion
               would
               be
               violent
               in
               respect
               of
               the
               Earth
               ;
               which
               for
               that
               it
               naturally
               tendeth
               downwards
               cannot
               be
               hois'd
               towards
               Heaven
               ,
               but
               against
               its
               own
               Nature
               ;
               and
               no
               violent
               thing
               is
               durable
               .
               He
               added
               also
               the
               testimony
               of
               the
               Scripture
               ,
               which
               saith
               ,
               God
               
                 hath
                 establish'd
                 the
                 Earth
                 that
                 it
                 shall
                 not
                 be
                 moved
                 ;
                 that
                 it
                 is
                 firm
                 or
                 stable
                 for
                 ever
                 ;
                 that
                 the
                 Sun
                 riseth
                 and
                 setteth
                 ,
                 passing
                 by
                 the
                 South
                 toward
                 the
                 North
                 :
              
               And
               lastly
               ,
               it
               relateth
               the
               Joshuah's
               word
               ,
               as
               one
               of
               the
               greatest
               Miracles
               .
            
             
               On
               the
               other
               side
               ,
               it
               was
               affirm'd
               ,
               That
               the
               Opinion
               of
               Copernicus
               is
               the
               more
               probable
               ,
               which
               
                 Orpheus
                 ,
                 Thales
                 ,
                 Aristarchus
              
               ,
               and
               Philolaus
               held
               of
               old
               ,
               and
               hath
               been
               follow'd
               by
               
                 Kepler
                 ,
                 Longomontanus
                 ,
                 Origanus
              
               ,
               and
               divers
               others
               of
               our
               times
               ,
               viz.
               That
               the
               Earth
               is
               mov'd
               about
               the
               Sun
               ,
               who
               remaineth
               unmoveable
               in
               the
               Centre
               of
               the
               World.
               Their
               Reasons
               are
               ,
               I.
               The
               middle
               ,
               being
               the
               most
               noble
               place
               ,
               is
               therefore
               due
               to
               the
               most
               noble
               Body
               of
               the
               World
               ,
               which
               is
               the
               Sun.
               II.
               It
               is
               not
               more
               necessary
               that
               the
               Heart
               be
               seated
               in
               the
               midst
               of
               Man
               ,
               then
               that
               the
               Sun
               be
               plac'd
               in
               the
               midst
               of
               the
               Universe
               ,
               quickning
               and
               heating
               the
               greater
               ,
               as
               that
               doth
               the
               lesser
               World.
               Nor
               do
               we
               place
               the
               Candle
               in
               a
               corner
               ,
               but
               in
               the
               midst
               of
               the
               Room
               .
               III.
               The
               circular
               Motion
               of
               the
               Planets
               round
               about
               the
               Sun
               seemes
               to
               argue
               that
               the
               Earth
               doth
               the
               same
               .
               IV.
               It
               is
               more
               reasonable
               that
               the
               Earth
               which
               hath
               need
               of
               Light
               ,
               Heat
               ,
               and
               Influence
               ,
               go
               to
               seek
               the
               same
               ,
               then
               that
               the
               Sun
               go
               to
               seek
               that
               which
               he
               needeth
               not
               ;
               Just
               as
               the
               Fire
               doth
               not
               turn
               before
               the
               Roast-meat
               ,
               but
               the
               Roast-meat
               before
               the
               Fire
               .
               V.
               Rest
               and
               Immobility
               is
               a
               nobler
               condition
               then
               Motion
               ,
               and
               ought
               to
               belong
               to
               the
               visible
               Image
               of
               the
               Deity
               ,
               viz.
               the
               Sun
               ,
               who
               in
               that
               regard
               hath
               been
               adored
               by
               sundry
               Nations
               .
               VI.
               We
               see
               heavy
               things
               kept
               up
               in
               the
               Air
               onely
               by
               virture
               of
               Motion
               ;
               For
               instance
               ,
               a
               stone
               plac'd
               in
               a
               sling
               ,
               and
               turn'd
               round
               about
               .
               VII
               .
               They
               who
               deny
               the
               Motion
               of
               the
               Earth
               ,
               by
               the
               same
               means
               deny
               its
               aequilibrium
               ,
               which
               is
               absurd
               to
               do
               .
               For
               if
               a
               grain
               of
               Wheat
               laid
               upon
               a
               Sphere
               exactly
               pendulous
               upon
               its
               Poles
               causeth
               the
               same
               to
               move
               ,
               the
               like
               ought
               to
               come
               to
               pass
               in
               the
               Terrestrial
               Globe
               when
               any
               heavy
               Body
               is
               transported
               
               upon
               it
               from
               one
               place
               to
               another
               :
               Seeing
               the
               greater
               a
               circle
               is
               ,
               the
               less
               force
               is
               needful
               to
               move
               it
               ;
               and
               there
               is
               no
               impediment
               from
               the
               Air
               ,
               much
               less
               from
               its
               Centre
               ,
               which
               is
               but
               a
               point
               .
               The
               same
               comes
               to
               pass
               when
               a
               Bullet
               is
               shot
               out
               of
               a
               Cannon
               against
               a
               Wall.
               VIII
               .
               If
               both
               the
               Direct
               and
               the
               Circular
               Motion
               be
               found
               in
               the
               Load-stone
               ,
               which
               tendeth
               by
               its
               gravity
               to
               the
               Centre
               ,
               and
               mov'd
               circularly
               by
               its
               magnetick
               virtue
               ,
               the
               same
               cannot
               be
               conceiv'd
               impossible
               in
               the
               Earth
               .
               IX
               .
               By
               this
               Simple
               Motion
               a
               multitude
               of
               imaginary
               Orbs
               in
               the
               Heavens
               ,
               without
               which
               their
               Motion
               cannot
               be
               understood
               ,
               is
               wholly
               sav'd
               ;
               and
               Nature
               alwayes
               acts
               by
               the
               most
               compendious
               way
               .
               X.
               It
               is
               much
               more
               likely
               that
               the
               Earth
               moves
               about
               five
               leagues
               in
               a
               minute
               ,
               then
               that
               the
               eight
               Sphere
               in
               the
               same
               time
               moves
               above
               forty
               Millions
               ,
               yea
               infinitely
               more
               ,
               if
               it
               be
               true
               that
               the
               extent
               of
               the
               Heavens
               is
               infinite
               ,
               and
               that
               beyond
               them
               there
               is
               neither
               time
               nor
               place
               :
               So
               that
               to
               have
               all
               the
               Heavens
               move
               round
               in
               four
               and
               twenty
               Hours
               ,
               were
               to
               measure
               an
               infinite
               thing
               by
               a
               finite
               .
            
          
           
             
               II.
               Of
               two
               Monstrous
               Brethren
               living
               in
               the
               same
               Body
               .
            
             
               He
               who
               spoke
               first
               to
               the
               Second
               Point
               ,
               said
               ,
               That
               in
               his
               judgement
               the
               Anger
               of
               God
               is
               the
               true
               cause
               of
               Monsters
               ,
               since
               the
               Scripture
               threatens
               to
               cause
               the
               Wives
               of
               those
               whom
               God
               intends
               to
               punish
               ,
               to
               bring
               forth
               Monsters
               .
               The
               same
               is
               the
               universal
               conceipt
               of
               the
               vulgar
               ,
               who
               are
               terrifi'd
               at
               the
               sight
               of
               such
               prodigies
               ,
               which
               are
               termed
               Monsters
               ;
               not
               so
               much
               because
               the
               people
               shews
               them
               with
               the
               finger
               ,
               as
               for
               that
               they
               demonstrate
               the
               Divine
               Anger
               ;
               whereof
               they
               are
               always
               taken
               for
               infallible
               arguments
               .
               Upon
               which
               account
               the
               Pagans
               were
               wont
               to
               make
               expiation
               for
               them
               with
               sacrifices
               .
               And
               most
               Writers
               begin
               or
               end
               their
               Histories
               with
               such
               presages
               .
            
             
               The
               Second
               said
               ,
               That
               as
               it
               is
               impious
               not
               to
               ascribe
               the
               Natural
               Actions
               on
               Earth
               to
               Heaven
               ,
               so
               it
               seem'd
               to
               him
               superstitious
               to
               attribute
               the
               same
               to
               the
               Supreme
               Author
               ,
               without
               seeking
               out
               the
               means
               whereby
               he
               produceth
               them
               :
               For
               though
               they
               may
               be
               very
               extraordinary
               in
               regard
               of
               their
               seldomness
               ,
               yet
               they
               have
               their
               true
               causes
               as
               well
               as
               ordinary
               events
               .
               Which
               doth
               not
               diminish
               the
               Omnipotence
               of
               the
               Divine
               Majesty
               ,
               but
               ,
               on
               the
               contrary
               ,
               renders
               it
               more
               visible
               and
               palpable
               to
               our
               Senses
               :
               As
               the
               Ministers
               ,
               Ambassadors
               ,
               and
               military
               people
               employ'd
               by
               a
               great
               King
               for
               the
               putting
               of
               his
               command
               in
               execution
               ,
               are
               no
               disparagement
               to
               his
               Grandeur
               .
               That
               he
               conceiv'd
               the
               cause
               of
               such
               Monsters
               was
               the
               quantity
               of
               the
               Geniture
               ,
               being
               too
               much
               for
               the
               making
               of
               one
               Child
               ,
               and
               too
               little
               for
               the
               finishing
               of
               two
               ,
               which
               the
               Formative
               Virtue
               designed
               to
               produce
               ;
               as
               also
               the
               incapacity
               of
               the
               Womb
               ,
               which
               could
               not
               receive
               its
               usual
               extension
               ,
               and
               that
               by
               reason
               of
               some
               fall
               or
               blow
               hapned
               when
               the
               parts
               of
               the
               Embryo's
               began
               to
               be
               distinguish'd
               ,
               and
               separated
               one
               from
               the
               other
               ;
               whence
               an
               Abortion
               
               would
               have
               follow'd
               ,
               had
               not
               there
               been
               a
               great
               vigour
               in
               the
               two
               faetus
               ,
               which
               was
               sufficient
               to
               retain
               their
               internal
               formes
               ,
               namely
               ,
               their
               Souls
               ;
               but
               could
               not
               repair
               the
               defects
               of
               the
               external
               formes
               ,
               at
               least
               in
               that
               wherein
               the
               matter
               hath
               been
               most
               deficient
               :
               As
               the
               Founder
               ,
               how
               excellent
               an
               Artist
               soever
               he
               be
               ,
               makes
               an
               imperfect
               Image
               ,
               when
               his
               material
               is
               defective
               .
            
             
               The
               Third
               said
               ,
               That
               for
               the
               passing
               of
               a
               certain
               Judgement
               upon
               the
               present
               subject
               ,
               he
               conceiv'd
               fitting
               to
               make
               this
               description
               of
               it
               .
               The
               greater
               of
               this
               two-fold
               body
               is
               called
               Lazarus
               ,
               and
               the
               other
               
                 John
                 Baptista
              
               ,
               Son
               of
               
                 John
                 Baptista
                 Coloreto
              
               ,
               and
               Perigrine
               his
               Wife
               ,
               of
               the
               Parish
               of
               Saint
               Bartholomew
               ,
               on
               the
               Coast
               of
               the
               Seigniory
               of
               Genua
               .
               They
               were
               born
               in
               the
               year
               ,
               1617.
               between
               the
               eleventh
               and
               twelfth
               of
               March
               ,
               about
               mid-night
               ;
               and
               baptiz'd
               by
               
                 Julio
                 Codonio
              
               ,
               Curé
               of
               the
               place
               by
               direction
               of
               the
               Abbot
               Tasty
               ,
               Vicar
               general
               of
               the
               Archbishop
               of
               Genua
               ;
               and
               three
               moneths
               after
               confirm'd
               by
               Pope
               Paul
               V.
               Their
               Mother
               dy'd
               three
               years
               after
               their
               birth
               .
               The
               first
               is
               of
               low
               stature
               ,
               considering
               his
               age
               of
               more
               then
               sixteen
               years
               ;
               of
               temper
               very
               melancholly
               and
               lean
               :
               Both
               the
               one
               and
               the
               other
               have
               brown
               chestnut
               hair
               .
               They
               are
               united
               together
               by
               the
               belly
               four
               fingers
               above
               the
               Navel
               ,
               the
               skin
               of
               the
               one
               being
               continu'd
               to
               the
               other
               ;
               and
               yet
               their
               feeling
               and
               motion
               are
               so
               distinct
               ,
               that
               the
               one
               being
               prick'd
               ,
               the
               other
               feeleth
               nothing
               .
               The
               first
               (
               saving
               this
               conjunction
               )
               is
               well
               proportion'd
               ,
               and
               furnish'd
               with
               all
               his
               Members
               .
               The
               other
               who
               came
               into
               the
               world
               with
               a
               head
               much
               less
               then
               his
               Brother
               ,
               hath
               one
               at
               the
               present
               twice
               as
               big
               ;
               which
               greatness
               seemes
               to
               proceed
               from
               an
               Oedema
               or
               Inflation
               ,
               occasion'd
               by
               the
               posture
               of
               his
               head
               ,
               which
               is
               alwayes
               pendulous
               and
               supine
               ;
               and
               this
               defluxion
               of
               humours
               ,
               joyn'd
               with
               his
               Brother's
               negligence
               ,
               hath
               caus'd
               some
               sores
               upon
               him
               .
               He
               hath
               the
               countenance
               of
               a
               Man
               ,
               but
               a
               most
               dreadful
               ,
               one
               by
               the
               disproportion
               of
               all
               its
               parts
               ;
               He
               is
               deaf
               ,
               blind
               ,
               dumb
               ,
               having
               great
               teeth
               in
               his
               mouth
               ,
               by
               which
               he
               casts
               forth
               spittle
               ,
               and
               breathes
               very
               strongly
               ,
               rather
               then
               by
               the
               nose
               ,
               which
               is
               close
               stop'd
               within
               .
               His
               mouth
               is
               otherwise
               useless
               ,
               having
               never
               drunk
               nor
               eaten
               ;
               nor
               hath
               he
               any
               place
               for
               evacuation
               of
               excrements
               .
               His
               eyes
               are
               alwayes
               shut
               ,
               and
               there
               appears
               no
               pupil
               in
               them
               .
               He
               hath
               but
               one
               thigh
               ,
               one
               leg
               ,
               and
               one
               foot
               ,
               extremely
               ill
               shap'd
               ,
               and
               not
               reaching
               to
               the
               knee
               of
               the
               other
               .
               But
               he
               hath
               two
               armes
               ,
               very
               lean
               and
               disproportionate
               to
               the
               rest
               of
               the
               body
               ;
               and
               at
               the
               end
               of
               each
               of
               them
               ,
               instead
               of
               hands
               ,
               a
               thumb
               and
               two
               fingers
               ,
               very
               deformed
               too
               .
               At
               the
               bottome
               of
               his
               belly
               there
               is
               a
               little
               membranous
               appendix
               without
               a
               passage
               .
               His
               pulse
               is
               manifest
               in
               either
               arm
               ,
               as
               also
               the
               beating
               of
               his
               heart
               ,
               though
               the
               external
               figure
               of
               his
               breast
               ,
               and
               the
               divarication
               of
               his
               jugular
               veines
               have
               very
               little
               of
               the
               ordinary
               structure
               and
               situation
               .
               Whereby
               it
               appears
               that
               each
               of
               them
               hath
               a
               brain
               ,
               heart
               ,
               and
               lungs
               distinct
               ;
               but
               they
               have
               
               both
               but
               one
               liver
               ,
               one
               stomack
               ,
               and
               one
               set
               of
               Intestines
               .
               For
               one
               of
               them
               sleepes
               sometimes
               while
               the
               other
               is
               awake
               ;
               one
               hath
               been
               sick
               while
               the
               other
               hath
               been
               in
               health
               .
               The
               greater
               hath
               been
               blooded
               above
               twenty
               times
               in
               three
               grievous
               diseases
               ;
               but
               no
               Physitian
               hath
               ventur'd
               to
               purge
               him
               ,
               lest
               the
               purgative
               medicament
               passing
               through
               those
               unusual
               windings
               should
               produce
               unusual
               effects
               to
               his
               prejudice
               .
               He
               lives
               after
               the
               common
               manner
               ,
               exercising
               all
               his
               rational
               ,
               vital
               ,
               and
               natural
               faculties
               in
               perfection
               .
               And
               they
               who
               have
               been
               to
               see
               him
               in
               this
               City
               ,
               (
               as
               almost
               every
               one
               runs
               to
               see
               this
               Wonder
               of
               Nature
               )
               may
               judge
               of
               his
               management
               and
               conduct
               of
               his
               affairs
               .
               Yet
               the
               negligence
               of
               the
               greater
               in
               supporting
               the
               less
               ,
               and
               holding
               him
               in
               a
               convenient
               posture
               ,
               is
               not
               to
               be
               pass'd
               over
               without
               notice
               ;
               for
               though
               he
               breathes
               ,
               as
               I
               said
               above
               ,
               yet
               he
               alwayes
               keeps
               his
               head
               cover'd
               with
               a
               double
               linnen
               cloth
               ,
               and
               his
               cloak
               ;
               and
               although
               by
               his
               great
               weight
               he
               continually
               stretches
               the
               skin
               of
               his
               belly
               ,
               yet
               he
               endeavours
               not
               to
               ease
               either
               his
               Brother
               or
               himself
               .
               Yea
               ,
               the
               custome
               of
               carrying
               this
               load
               hath
               render'd
               it
               so
               light
               to
               him
               ,
               that
               he
               performes
               all
               ordinary
               exercises
               ,
               and
               playes
               at
               Tennis
               ,
               like
               another
               Man.
               All
               which
               consider'd
               ,
               it
               seemes
               this
               Monster
               is
               one
               of
               the
               most
               notable
               Errours
               of
               Nature
               that
               hath
               appear'd
               in
               this
               Age
               ,
               and
               perhaps
               in
               any
               preceding
               .
               Besides
               the
               causes
               alledg'd
               above
               ,
               some
               extraordinary
               conjunction
               of
               the
               Stars
               happening
               at
               the
               time
               of
               his
               conception
               ,
               may
               have
               had
               some
               influence
               in
               this
               irregular
               production
               .
               Moreover
               ,
               it
               appears
               that
               the
               less
               draweth
               nourishment
               from
               the
               greater
               by
               the
               Anastomosis
               ,
               (
               or
               Insertion
               )
               of
               his
               Vessels
               with
               those
               of
               his
               Brother
               ,
               as
               the
               Child
               sucks
               the
               Maternal
               Blood
               by
               the
               Vmbilical
               Vein
               ;
               there
               being
               in
               both
               but
               one
               principle
               of
               sanguification
               .
               But
               it
               is
               otherwise
               as
               to
               Life
               ,
               Motion
               ,
               and
               Feeling
               ,
               which
               being
               distinct
               in
               them
               ,
               cannot
               proceed
               from
               one
               and
               the
               same
               principle
               .
            
             
               The
               Fourth
               said
               ,
               That
               it
               may
               be
               doubted
               whether
               this
               be
               a
               Monster
               or
               no
               ,
               their
               union
               being
               not
               sufficient
               for
               that
               denomination
               .
               For
               we
               frequently
               see
               two
               trees
               grow
               together
               in
               the
               middle
               ;
               and
               otherwise
               separate
               .
               Nor
               is
               the
               deficiency
               of
               parts
               in
               the
               one
               any
               more
               monstrous
               ,
               then
               if
               one
               single
               man
               should
               be
               born
               without
               Armes
               and
               Legs
               .
               Moreover
               he
               inherited
               the
               same
               from
               his
               Father
               ,
               which
               doth
               not
               come
               to
               pass
               in
               Monsters
               .
            
             
               The
               Fifth
               said
               ,
               That
               according
               to
               Plato
               ,
               the
               case
               is
               the
               same
               with
               Nature
               as
               with
               Virtue
               :
               All
               that
               exceeds
               their
               ordinary
               rules
               is
               called
               monstrous
               .
               As
               deformity
               of
               the
               Mind
               is
               Vice
               ,
               so
               is
               also
               that
               of
               Nature
               ;
               That
               the
               cause
               of
               this
               instance
               is
               like
               that
               of
               an
               Egg
               with
               a
               double
               yelk
               ,
               out
               of
               which
               ,
               the
               pellicles
               being
               broken
               that
               separated
               them
               ,
               are
               produc'd
               two
               Chickens
               joyn'd
               together
               ,
               or
               else
               one
               with
               four
               wings
               ,
               four
               feet
               ,
               or
               other
               such
               irregularities
               .
               So
               these
               Twins
               having
               been
               divided
               in
               the
               Womb
               at
               the
               place
               where
               they
               co-here
               ,
               either
               by
               the
               acrimony
               
               of
               humours
               or
               some
               other
               violent
               cause
               ,
               Nature
               which
               loves
               nothing
               so
               much
               as
               Union
               ,
               forthwith
               assembled
               its
               spirits
               and
               humours
               to
               unite
               that
               which
               was
               separated
               .
               Which
               design
               of
               Nature
               is
               apparent
               in
               the
               cure
               of
               wounds
               and
               burnes
               ,
               the
               fingers
               and
               other
               parts
               uniting
               together
               one
               to
               the
               other
               ,
               contrary
               to
               its
               first
               intention
               ,
               the
               figure
               ,
               and
               use
               of
               the
               same
               parts
               .
               But
               the
               difficulty
               is
               ,
               whether
               there
               be
               two
               Souls
               in
               these
               two
               Bodies
               .
               For
               my
               part
               ,
               considering
               that
               they
               have
               two
               Brains
               ,
               (
               wherein
               the
               Soul
               is
               held
               to
               reside
               )
               and
               the
               external
               humane
               shape
               ,
               they
               may
               be
               rightly
               call'd
               two
               Men
               ,
               who
               consequently
               have
               two
               Souls
               .
               Now
               if
               that
               which
               is
               in
               the
               less
               doth
               not
               exercise
               its
               functions
               ,
               the
               reason
               is
               ,
               because
               the
               Organs
               are
               not
               fitly
               dispos'd
               and
               proportion'd
               ,
               no
               more
               then
               those
               of
               little
               Children
               ,
               Ideots
               ,
               and
               Mad
               men
               ,
               and
               through
               this
               Nature's
               having
               been
               hinder'd
               by
               the
               rebellion
               of
               the
               Matter
               to
               receive
               such
               dispositions
               from
               the
               Agents
               ,
               which
               are
               Heat
               and
               the
               Spirits
               :
               which
               also
               being
               too
               languishing
               ,
               have
               not
               been
               able
               to
               impart
               to
               their
               subject
               all
               the
               degrees
               of
               necessary
               perfection
               .
            
             
               The
               Sixth
               said
               ,
               That
               he
               compar'd
               the
               framing
               of
               this
               Monster
               to
               the
               Workmanship
               of
               a
               piece
               of
               Tapistry
               ,
               upon
               which
               two
               persons
               are
               imploy'd
               .
               The
               more
               diligent
               of
               the
               two
               finishes
               his
               task
               first
               ;
               the
               more
               slothful
               finding
               all
               the
               material
               spent
               ,
               is
               constrain'd
               to
               leave
               his
               business
               imperfect
               ,
               and
               fasten
               it
               to
               the
               other
               as
               well
               as
               he
               can
               .
               So
               the
               spirits
               being
               in
               too
               great
               abundance
               to
               attend
               the
               fabricating
               of
               one
               single
               Child
               ,
               undertook
               two
               ,
               and
               began
               each
               from
               the
               Head
               :
               The
               more
               vigorous
               had
               done
               first
               ,
               and
               the
               other
               finding
               no
               more
               stuff
               made
               but
               half
               a
               Man
               ,
               who
               by
               reason
               of
               the
               continuity
               of
               the
               Matter
               ,
               became
               connected
               to
               the
               first
               .
               Now
               whereas
               it
               may
               be
               said
               that
               the
               Definition
               of
               Monsters
               brought
               by
               the
               Civilians
               doth
               not
               appertain
               to
               it
               ,
               the
               answer
               is
               ,
               That
               the
               same
               thing
               may
               be
               a
               Monster
               Physically
               ,
               inasmuch
               as
               it
               deflecteth
               from
               the
               Laws
               of
               Nature
               ,
               as
               this
               doth
               ,
               though
               it
               be
               not
               one
               Politically
               ,
               in
               that
               it
               is
               capable
               to
               make
               a
               Will
               ,
               Inherit
               ,
               Contract
               ,
               and
               to
               do
               all
               other
               Actions
               civil
               .
            
             
               The
               Hour
               of
               Inventions
               was
               spent
               in
               Replies
               and
               Comparisons
               of
               other
               Monsters
               ,
               particularly
               that
               of
               mention'd
               by
               Buchanan
               in
               the
               fifteenth
               Book
               of
               his
               History
               ,
               born
               in
               Northumberland
               with
               two
               heads
               ,
               four
               armes
               ,
               two
               breasts
               ,
               and
               onely
               two
               leggs
               ;
               It
               was
               instructed
               in
               Musick
               ,
               so
               that
               each
               head
               sung
               its
               part
               melodiously
               ,
               and
               discours'd
               together
               pertinently
               .
               They
               dy'd
               ,
               one
               fifteen
               dayes
               before
               the
               other
               ,
               the
               latter
               by
               the
               putrefaction
               of
               his
               inseparable
               Companion
               .
               At
               length
               these
               two
               points
               were
               chosen
               .
               First
               ,
               
                 Of
                 the
                 Hairy
                 Girl
                 seen
                 in
                 this
                 City
                 .
              
               Secondly
               ,
               
                 Whether
                 it
                 be
                 more
                 difficult
                 to
                 resist
                 Pleasure
                 then
                 Pain
                 .
              
            
          
        
         
           
           
             CONFERENCE
             XI
             .
          
           
             
               I.
               Of
               the
               little
               Hairy
               Girl
               lately
               seen
               in
               this
               City
               .
               II.
               Whether
               it
               is
               more
               easie
               to
               resist
               Pleasure
               then
               Pain
               .
            
          
           
             
               I.
               Of
               the
               Hairy
               Girl
               .
            
             
               THe
               First
               said
               ,
               That
               this
               German
               Girl
               ,
               born
               at
               Ausperg
               ,
               called
               
                 Barbara
                 Vrsine
              
               ,
               (
               the
               Name
               and
               Sir-name
               very
               well
               suting
               to
               the
               person
               ,
               if
               they
               were
               not
               invented
               purposely
               )
               is
               no
               Monster
               .
               For
               a
               Monster
               is
               desin'd
               ,
               a
               Natural
               Effect
               ,
               degenerating
               from
               the
               right
               and
               usual
               frame
               or
               perfection
               essential
               to
               its
               species
               .
               But
               the
               same
               holdeth
               not
               in
               this
               person
               ,
               who
               is
               onely
               an
               extraordinary
               effect
               of
               Nature
               ,
               whereof
               two
               causes
               may
               be
               assign'd
               .
               First
               ,
               the
               prevalence
               of
               internal
               heat
               ,
               which
               more
               powerfully
               drives
               outwards
               the
               steames
               (
               or
               exhalations
               )
               that
               serve
               for
               the
               matter
               of
               Hair
               ,
               and
               is
               also
               the
               cause
               that
               Children
               are
               sometimes
               born
               with
               Teeth
               .
               Whence
               it
               comes
               to
               pass
               ,
               that
               Hair
               grows
               in
               more
               places
               ,
               and
               more
               plentifully
               in
               those
               which
               are
               hot
               and
               dry
               .
               In
               like
               manner
               it
               hath
               been
               observ'd
               ,
               that
               some
               notable
               Warriours
               and
               Pirats
               have
               had
               their
               Hearts
               hairy
               .
               The
               Second
               Cause
               is
               the
               strong
               Imagination
               of
               the
               Mother
               during
               her
               conceiving
               ,
               or
               in
               the
               dayes
               near
               it
               ;
               when
               the
               Embryo
               being
               like
               soft
               wax
               ,
               is
               capable
               of
               every
               impression
               never
               so
               little
               proportionate
               to
               its
               subject
               ;
               yea
               ,
               sometimes
               it
               is
               so
               extravagant
               ,
               that
               the
               effect
               cannot
               be
               attributed
               to
               any
               other
               cause
               .
               Such
               was
               that
               young
               Girl
               mention'd
               by
               
                 Marcus
                 Damascenus
              
               ,
               and
               presented
               to
               the
               Emperour
               Charles
               IV.
               which
               ,
               besides
               that
               she
               was
               all
               hairy
               like
               this
               ,
               had
               the
               feet
               of
               a
               Camel
               ;
               her
               Mother
               having
               too
               wistly
               consider'd
               the
               Image
               of
               Saint
               
                 John
                 Baptist
              
               clothed
               in
               Camel's
               hair
               :
               And
               this
               consideration
               satisfi'd
               the
               Father
               ,
               who
               at
               first
               disown'd
               her
               .
               The
               same
               was
               the
               Opinion
               of
               Hippocrates
               ,
               when
               he
               sav'd
               the
               Honour
               and
               Life
               of
               a
               Princess
               who
               had
               brought
               forth
               an
               Aethiopian
               ,
               through
               the
               too
               attentive
               minding
               of
               the
               picture
               of
               a
               Moor
               hanging
               at
               her
               beds-feet
               .
               Which
               mov'd
               Galen
               to
               advise
               such
               Ladies
               as
               would
               have
               fair
               Children
               ,
               to
               behold
               those
               that
               are
               such
               frequently
               ,
               at
               least
               in
               picture
               .
            
             
               The
               Second
               said
               ,
               That
               this
               Hair
               being
               an
               Effect
               against
               the
               Intention
               as
               well
               of
               
                 Vniversal
                 Nature
              
               ,
               which
               could
               not
               design
               any
               profit
               from
               a
               bearded
               Woman
               ,
               as
               of
               the
               
                 particular
                 Agents
              
               ,
               which
               designed
               to
               produce
               an
               Individual
               like
               to
               one
               of
               themselves
               ,
               according
               to
               the
               ordinary
               course
               ;
               it
               follows
               that
               the
               Girl
               must
               be
               termed
               a
               Monster
               .
               The
               Cause
               whereof
               cannot
               be
               the
               indisposition
               of
               the
               Matter
               ,
               nor
               its
               too
               great
               quantity
               or
               deficience
               ;
               since
               all
               the
               parts
               of
               this
               Child
               being
               well
               proportioned
               ,
               and
               her
               colour
               native
               ,
               conclude
               and
               argue
               the
               same
               as
               to
               the
               humours
               of
               her
               Body
               .
               Yet
               it
               may
               well
               proceed
               from
               
               some
               exorbitance
               in
               quality
               ,
               not
               caus'd
               by
               the
               
                 formative
                 virtue
              
               ,
               but
               by
               the
               Imagination
               of
               the
               Mother
               .
               For
               that
               of
               the
               Father
               contributes
               nothing
               hereunto
               .
               That
               the
               Formative
               Virtue
               doth
               not
               the
               business
               ,
               is
               prov'd
               ,
               because
               the
               Hair
               is
               a
               fuliginous
               vapour
               arising
               from
               the
               more
               dry
               and
               earthy
               parts
               of
               the
               residue
               and
               excrement
               of
               the
               third
               Concoction
               ,
               which
               is
               made
               in
               the
               parts
               ,
               and
               the
               Expulsive
               Faculty
               casteth
               forth
               as
               useless
               and
               unsutable
               ;
               the
               same
               arriving
               at
               the
               skin
               is
               imprison'd
               thereby
               the
               Cuticle
               ;
               And
               Nature
               ,
               which
               hath
               no
               further
               need
               of
               it
               ,
               hinders
               its
               return
               .
               Now
               this
               Matter
               is
               forc'd
               to
               abide
               thus
               ,
               till
               it
               make
               it self
               way
               through
               the
               Pores
               fram'd
               by
               its
               heat
               rarifying
               the
               skin
               .
               During
               its
               stay
               there
               it
               is
               concocted
               ,
               incrassated
               ,
               hardened
               ,
               and
               puts
               on
               the
               figure
               of
               the
               Pore
               through
               which
               it
               issueth
               ;
               As
               the
               soft
               Matter
               of
               Glass
               is
               incrassated
               by
               the
               heat
               ,
               and
               takes
               the
               form
               of
               the
               mould
               in
               which
               it
               is
               formed
               .
               Hence
               it
               is
               ,
               that
               they
               whose
               skin
               is
               tender
               have
               very
               soft
               Hair.
               For
               their
               skin
               being
               by
               reason
               of
               its
               great
               rarity
               unable
               to
               resist
               the
               least
               heat
               ,
               easily
               opens
               its
               Pores
               ,
               which
               thereby
               become
               very
               small
               to
               give
               the
               vapour
               passage
               ;
               which
               vapour
               because
               it
               stay'd
               not
               long
               enough
               to
               be
               concocted
               and
               hardned
               ,
               produceth
               very
               soft
               ,
               gentle
               ,
               and
               loose
               Hair.
               On
               the
               other
               ,
               side
               in
               those
               whose
               skin
               is
               hard
               and
               dry
               ,
               the
               resistance
               of
               the
               same
               causeth
               the
               inclosed
               heat
               to
               act
               more
               vehemently
               ,
               and
               consequently
               to
               make
               greater
               Pores
               ;
               through
               the
               which
               those
               vapours
               passing
               after
               a
               longer
               inclosure
               produce
               a
               Hair
               thicker
               ,
               dryer
               ,
               and
               harder
               ,
               as
               having
               been
               more
               parched
               and
               adur'd
               .
               For
               the
               vapour
               is
               by
               this
               means
               thickned
               and
               hardned
               ,
               like
               the
               smoak
               which
               is
               condens'd
               into
               soot
               in
               the
               Chimney
               .
               Now
               the
               
                 Formative
                 Virtue
              
               cannot
               be
               the
               cause
               of
               this
               production
               of
               Hair
               in
               all
               parts
               of
               the
               Body
               of
               this
               person
               .
               First
               ,
               because
               heat
               ,
               the
               cause
               efficient
               ,
               is
               at
               that
               time
               too
               weak
               ,
               through
               defect
               of
               which
               we
               see
               that
               a
               dozen
               or
               fifteen
               years
               after
               the
               birth
               ,
               Hair
               is
               not
               produc'd
               even
               in
               Males
               .
               Secondly
               ,
               the
               Matter
               of
               this
               little
               Body
               is
               too
               soft
               to
               furnish
               stuff
               dry
               enough
               for
               the
               making
               of
               that
               fuliginous
               vapour
               .
               It
               remaineth
               therefore
               that
               it
               be
               ascrib'd
               to
               the
               Imagination
               of
               the
               Mother
               ;
               who
               being
               a
               Superior
               Agent
               ,
               many
               times
               hinders
               the
               
                 Formative
                 Virtue
              
               from
               doing
               what
               it
               designeth
               .
               That
               she
               is
               Superior
               ,
               it
               is
               true
               .
               For
               the
               
                 Formative
                 Virtue
              
               belongeth
               to
               the
               Vegetative
               Life
               ;
               Man
               begetting
               onely
               as
               he
               is
               Vegetative
               (
               God
               alone
               begetteth
               by
               the
               Vnderstanding
               )
               but
               the
               Imagination
               is
               a
               Faculty
               of
               the
               Sensitive
               Life
               ,
               and
               so
               subjecteth
               the
               less
               to
               it self
               ;
               as
               the
               Agent
               which
               operateth
               by
               the
               Understanding
               makes
               use
               of
               that
               which
               operateth
               by
               Nature
               .
               So
               the
               Smith
               ,
               though
               a
               mean
               Artisan
               ,
               yet
               makes
               use
               of
               Fire
               ,
               the
               most
               noble
               Elementary
               Agent
               ,
               as
               a
               Slave
               .
               Now
               the
               Imagination
               acteth
               in
               this
               manner
               :
               It
               presents
               to
               the
               Woman
               some
               pleasing
               object
               ,
               this
               object
               excites
               her
               Appetite
               ;
               the
               Appetite
               by
               its
               dominion
               and
               command
               moves
               the
               Motive
               Faculty
               the
               performer
               of
               its
               pleasure
               .
               This
               Motive
               Faculty
               discharging
               its
               Office
               by
               the
               Spirits
               ,
               which
               it
               sets
               in
               Motion
               ,
               and
               
               sends
               forth
               as
               it
               lists
               ;
               And
               these
               Spirits
               having
               their
               Source
               and
               Original
               in
               the
               Brain
               ,
               upon
               which
               the
               Phantasmes
               of
               the
               Imagination
               are
               imprinted
               ,
               it
               comes
               to
               pass
               that
               when
               a
               Child-bearing
               Woman
               hath
               a
               lively
               representation
               or
               Imagination
               of
               the
               thing
               which
               she
               desires
               ;
               those
               Spirits
               upon
               which
               the
               Image
               is
               imprinted
               ,
               coming
               to
               be
               sent
               forth
               by
               the
               Motive
               Faculty
               ,
               and
               separating
               from
               the
               rest
               of
               their
               troop
               which
               is
               in
               the
               Brain
               ,
               carry
               along
               with
               them
               the
               said
               Image
               or
               Effigies
               .
               The
               same
               hapning
               in
               the
               Brain
               that
               doth
               in
               a
               Looking-glass
               ,
               which
               being
               intire
               sheweth
               but
               one
               Object
               ,
               but
               broken
               into
               a
               hundred
               pieces
               ,
               every
               piece
               representeth
               the
               same
               whole
               .
               For
               the
               Nature
               of
               Species
               is
               of
               it self
               indivisible
               ,
               and
               is
               not
               divided
               but
               because
               of
               the
               subject
               in
               which
               they
               are
               .
               So
               the
               Phantasme
               being
               in
               the
               Brain
               representeth
               but
               one
               and
               the
               same
               thing
               ,
               but
               a
               part
               of
               the
               Spirits
               (
               upon
               which
               it
               is
               engraven
               )
               separating
               from
               thence
               carry
               the
               same
               along
               with
               them
               ;
               And
               arriving
               with
               the
               blood
               and
               humours
               at
               the
               faetus
               ,
               which
               incessantly
               draws
               them
               from
               the
               Mothers
               Body
               by
               the
               Umbilical
               Veins
               ,
               engrave
               upon
               it
               the
               Image
               configur'd
               to
               them
               .
            
             
               The
               Third
               said
               ,
               That
               he
               could
               not
               ascribe
               this
               Effect
               to
               the
               Imagination
               ,
               no
               more
               then
               all
               other
               Monsters
               (
               because
               the
               Girl
               resembling
               neither
               Father
               nor
               Mother
               ,
               seem'd
               to
               him
               by
               this
               uncouth
               and
               strange
               hairiness
               ,
               to
               deserve
               the
               name
               of
               a
               Monster
               .
               )
               For
               :
            
             
               First
               ,
               The
               Imagination
               cannot
               produce
               any
               real
               Effect
               ,
               the
               Intentions
               of
               Men
               produce
               nothing
               such
               ;
               this
               belongs
               onely
               to
               the
               Deity
               .
            
             
               Secondly
               ,
               All
               the
               Animal
               Faculties
               being
               almost
               intercepted
               in
               Generation
               ,
               how
               can
               the
               
                 Formative
                 Faculty
              
               ,
               which
               ,
               according
               to
               Erastus
               ,
               is
               the
               sole
               Agent
               ,
               conceive
               and
               apprehend
               those
               Images
               and
               Representations
               ?
               For
               there
               is
               little
               appearance
               that
               the
               formes
               of
               the
               Imagination
               are
               engraven
               upon
               
                 Aerial
                 Spirits
              
               in
               the
               same
               manner
               ,
               that
               these
               of
               the
               
                 Formative
                 Faculty
              
               of
               the
               Heavens
               ,
               or
               
                 Vniversal
                 Spirit
              
               ,
               are
               imprinted
               in
               the
               Air
               ,
               for
               the
               production
               of
               Mixt
               Bodies
               .
               For
               if
               it
               were
               so
               ,
               then
               Children
               would
               have
               upon
               their
               Bodies
               marks
               or
               tokens
               of
               every
               thing
               that
               their
               Mothers
               had
               ardently
               desir'd
               and
               imagin'd
               ,
               (
               and
               in
               their
               Imagination
               and
               desires
               they
               have
               no
               commendation
               for
               Constancy
               )
               by
               reason
               of
               the
               continual
               Agitation
               of
               their
               blood
               ,
               which
               is
               incessantly
               attracted
               by
               the
               Foetus
               .
               So
               that
               we
               should
               see
               strange
               portraits
               of
               the
               Mothers
               Phancies
               upon
               the
               Infants
               Body
               ;
               whereby
               would
               be
               sav'd
               much
               of
               the
               pains
               that
               
                 Baptista
                 Porta
              
               ,
               takes
               in
               his
               
                 Natural
                 Magick
              
               ,
               to
               teach
               how
               to
               produce
               Monsters
               .
               Moreover
               ,
               as
               the
               
                 Common
                 Sense
              
               judgeth
               of
               the
               difference
               of
               Objects
               which
               it
               carrieth
               to
               the
               Imagination
               ;
               so
               the
               Imagination
               retaineth
               not
               those
               Species
               ,
               saving
               to
               present
               them
               to
               Reason
               ,
               which
               judgeth
               and
               determineth
               upon
               them
               .
               Wherefore
               ,
               if
               ,
               for
               example
               ,
               the
               
                 Common
                 Sense
              
               represents
               to
               the
               Imagnation
               a
               Centaur
               ,
               or
               some
               other
               Monster
               ,
               and
               the
               
               Imagination
               represent
               the
               same
               to
               Reason
               ,
               this
               Reason
               of
               ours
               will
               never
               allow
               or
               consent
               that
               the
               Formative
               Faculty
               attempt
               to
               bring
               it
               to
               effect
               .
            
             
               The
               Fourth
               said
               ,
               That
               he
               did
               not
               think
               this
               Girl
               ought
               to
               be
               termed
               a
               Monster
               ,
               unless
               in
               the
               large
               signification
               of
               the
               word
               ,
               as
               it
               comprehends
               every
               thing
               that
               is
               contrary
               to
               the
               intention
               of
               the
               agent
               ,
               or
               is
               extraordinary
               .
               Thus
               Aristotle
               calls
               a
               Woman
               a
               Monster
               ,
               and
               a
               fault
               of
               Nature
               ,
               which
               always
               designes
               the
               making
               of
               a
               Male
               as
               the
               more
               perfect
               ;
               which
               being
               unable
               to
               do
               ,
               either
               in
               regard
               of
               the
               disposition
               of
               the
               Agent
               ,
               or
               of
               the
               Matter
               ,
               she
               makes
               a
               Woman
               .
               And
               for
               the
               same
               reason
               he
               calls
               a
               Child
               ,
               which
               doth
               not
               resemble
               its
               Father
               ,
               a
               Monster
               ,
               because
               the
               Father
               design'd
               to
               beget
               a
               Man
               like
               himself
               .
               But
               this
               person
               is
               not
               truly
               such
               ,
               since
               she
               is
               faulty
               onely
               in
               the
               excess
               of
               superfluities
               or
               excrements
               ,
               not
               of
               any
               part
               that
               varies
               the
               species
               :
               As
               one
               that
               voideth
               more
               excrements
               then
               others
               ,
               or
               hath
               greater
               Nails
               then
               usual
               ,
               cannot
               be
               stil'd
               a
               Monster
               .
               Besides
               ,
               what
               we
               account
               monstrous
               in
               this
               person
               ,
               we
               have
               the
               same
               our selves
               .
               For
               were
               our
               Sight
               acute
               enough
               ,
               we
               might
               see
               that
               there
               is
               no
               part
               of
               the
               Body
               but
               is
               cover'd
               with
               Hair
               ,
               and
               perhaps
               not
               so
               fair
               and
               soft
               as
               hers
               ;
               in
               which
               we
               find
               nothing
               extraordinary
               but
               in
               the
               length
               .
               For
               whereas
               she
               hath
               a
               light-colour'd
               beard
               of
               four
               or
               five
               fingers
               length
               ,
               the
               cause
               thereof
               is
               ,
               because
               the
               Hair
               is
               carefully
               shav'd
               off
               the
               rest
               of
               her
               countenance
               ,
               which
               otherwise
               would
               be
               all
               of
               the
               same
               length
               .
               This
               Hair
               proceedeth
               from
               extreme
               Moisture
               ,
               and
               Moderate
               Coldness
               ;
               the
               former
               supplyeth
               the
               matter
               for
               its
               Generation
               ,
               and
               the
               latter
               helpeth
               the
               Action
               of
               Heat
               ,
               by
               the
               occlusion
               of
               the
               Pores
               which
               it
               causeth
               .
               So
               that
               if
               among
               Children
               ,
               which
               (
               according
               to
               Hippocrates
               )
               are
               more
               humid
               then
               those
               who
               have
               attain'd
               to
               Adolescence
               ,
               there
               be
               found
               any
               who
               have
               such
               a
               degree
               of
               Coldness
               as
               is
               able
               to
               support
               the
               root
               of
               the
               Hair
               by
               condensing
               the
               skin
               ,
               it
               will
               grow
               in
               all
               parts
               of
               the
               Body
               ,
               though
               unequally
               ,
               according
               to
               the
               difference
               of
               humour
               .
            
             
               The
               Fifth
               said
               ,
               That
               besides
               the
               Imagination
               already
               alledg'd
               ,
               (
               which
               caus'd
               Perfina
               Queen
               of
               Ethiopia
               to
               bring
               forth
               a
               white
               Daughter
               ,
               and
               a
               Woman
               in
               our
               time
               to
               bring
               forth
               a
               Child
               like
               a
               Frog
               ,
               by
               having
               held
               a
               Frog
               in
               her
               hand
               for
               some
               disease
               )
               this
               Hair
               proceeds
               from
               a
               certain
               temper
               proper
               for
               producing
               the
               same
               ;
               which
               temper
               is
               found
               in
               this
               little
               person
               ,
               as
               it
               is
               in
               other
               persons
               in
               some
               places
               onely
               ,
               and
               at
               a
               certain
               Age.
               This
               temper
               seemes
               to
               be
               cold
               ;
               for
               we
               see
               that
               Men
               and
               other
               Creatures
               are
               most
               hairy
               in
               the
               coldest
               Countries
               ,
               and
               cold
               hath
               a
               great
               influence
               upon
               Hair
               ;
               some
               persons
               having
               in
               one
               night
               had
               their
               Hair
               extremely
               grown
               and
               chang'd
               through
               an
               excess
               of
               fear
               ,
               and
               consequently
               of
               cold
               ;
               for
               fear
               causeth
               all
               the
               heat
               of
               the
               external
               parts
               to
               retire
               inwards
               .
               As
               it
               hapned
               to
               a
               Gentleman
               of
               twenty
               eight
               years
               old
               ,
               who
               being
               condemned
               to
               death
               for
               an
               Adultery
               committed
               in
               the
               Palace
               of
               Charles
               V.
               
               the
               next
               morning
               was
               found
               all
               white
               in
               the
               Prison
               ;
               whereupon
               the
               Emperour
               granted
               him
               his
               pardon
               :
               As
               the
               Grandfather
               of
               the
               same
               Emperour
               did
               formerly
               upon
               the
               same
               account
               to
               a
               Spaniard
               nam'd
               Osorio
               .
               The
               like
               hapned
               to
               an
               other
               in
               shorter
               time
               ,
               who
               found
               the
               rope
               begin
               to
               break
               by
               which
               he
               was
               let
               down
               by
               the
               side
               of
               a
               steep
               rock
               to
               get
               an
               airy
               of
               Hawks
               .
               Now
               this
               great
               abundance
               of
               Hair
               cannot
               proceed
               from
               extreme
               Humidity
               ;
               for
               then
               it
               must
               either
               be
               radical
               ,
               and
               consequently
               mild
               ,
               and
               no
               sit
               Matter
               for
               Hair
               ;
               or
               else
               adventitious
               ,
               sharp
               ,
               and
               corroding
               ,
               which
               would
               destroy
               their
               root
               .
               Besides
               ,
               it
               is
               not
               credible
               that
               so
               little
               a
               Body
               as
               this
               can
               afford
               so
               much
               excrementitious
               matter
               .
               Nor
               can
               it
               proceed
               from
               excess
               of
               Heat
               ;
               for
               we
               see
               heat
               makes
               Hair
               to
               shed
               in
               those
               that
               have
               a
               burning
               Fever
               or
               a
               Hectick
               ,
               and
               the
               Hair
               and
               Nails
               grow
               in
               dead
               bodies
               which
               have
               no
               natural
               heat
               .
            
          
           
             
               II.
               Whether
               it
               be
               harder
               to
               resist
               Pleasure
               then
               Pain
               .
            
             
               Upon
               the
               Second
               Point
               ,
               it
               was
               said
               ,
               That
               if
               Pleasure
               be
               consider'd
               as
               a
               Good
               ,
               and
               Pain
               as
               an
               Evil
               ,
               it
               is
               not
               to
               be
               doubted
               but
               that
               the
               latter
               is
               as
               insupportable
               to
               our
               Nature
               ,
               as
               the
               former
               is
               agreeable
               to
               it
               .
               But
               there
               are
               two
               sorts
               of
               Good
               and
               Evil
               ,
               of
               Pain
               and
               Pleasure
               :
               One
               of
               the
               Mind
               ,
               and
               another
               of
               the
               Body
               ;
               and
               many
               times
               the
               pains
               and
               sufferings
               of
               the
               Body
               are
               the
               joyes
               of
               the
               Mind
               ;
               and
               the
               pleasures
               and
               the
               gratifications
               of
               the
               flesh
               ,
               the
               crosses
               and
               torments
               of
               the
               Spirit
               .
               Now
               there
               are
               scarce
               any
               pure
               and
               unmixt
               pleasures
               or
               pains
               in
               the
               world
               ,
               but
               they
               are
               usually
               mingled
               one
               with
               the
               other
               :
               And
               if
               they
               could
               be
               separated
               ,
               Pain
               would
               turn
               the
               scale
               ,
               as
               being
               the
               more
               heavy
               and
               difficult
               to
               be
               supported
               .
               In
               reference
               to
               which
               mixture
               ,
               the
               Greek
               Poet
               judiciously
               feigned
               ,
               that
               there
               are
               two
               vessels
               at
               the
               entrance
               of
               Heaven
               ,
               one
               full
               of
               Honey
               and
               sweetness
               ,
               the
               other
               of
               Gall
               and
               bitterness
               .
               Of
               which
               two
               Liquors
               mingled
               together
               Jupiter
               makes
               all
               men
               to
               drink
               ,
               and
               tempers
               with
               them
               every
               thing
               that
               he
               pours
               down
               here
               below
               .
               So
               that
               the
               Pains
               and
               Pleasures
               of
               the
               Mind
               or
               the
               Body
               ,
               being
               moderate
               and
               indifferently
               temper'd
               with
               each
               of
               those
               Liquors
               may
               be
               supported
               by
               Men
               ;
               Pleasure
               and
               Good
               ,
               (
               as
               the
               more
               natural
               )
               much
               more
               easily
               then
               Evil
               and
               Pain
               ,
               which
               are
               destructive
               to
               Nature
               .
               But
               when
               both
               of
               them
               are
               extreme
               ,
               and
               the
               sweetness
               of
               Pleasures
               and
               contentments
               is
               not
               abated
               by
               some
               little
               gall
               ,
               nor
               the
               bitterness
               of
               displeasures
               sweetned
               by
               some
               little
               Honey
               ,
               then
               Men
               cannot
               rellish
               this
               Potion
               ;
               because
               they
               are
               not
               accustom'd
               to
               things
               pure
               and
               sincere
               ,
               but
               to
               confusion
               and
               mixture
               ;
               and
               cannot
               bear
               the
               excess
               of
               Grief
               or
               Joy
               ,
               the
               extremities
               of
               which
               are
               found
               to
               be
               fatal
               .
               As
               first
               ,
               for
               Grief
               ,
               Licinius
               finding
               himself
               condemn'd
               for
               the
               crime
               of
               Cheating
               the
               publick
               ,
               dy'd
               with
               regret
               ;
               
                 Q.
                 Fabius
              
               ,
               because
               he
               was
               cited
               before
               the
               Tribunes
               of
               the
               People
               for
               violating
               the
               Law
               of
               Nations
               :
               Caesar's
               Daughter
               ,
               at
               the
               sight
               of
               the
               bloody
               garments
               of
               her
               Husband
               Pompey
               ;
               And
               in
               the
               last
               Age
               ,
               one
               of
               the
               Sons
               of
               
               Gilbert
               Duke
               of
               Montpensier
               ,
               going
               into
               Italy
               ,
               dy'd
               with
               resentment
               at
               Puzzole
               ,
               upon
               the
               Sepulchre
               of
               his
               Father
               ,
               whom
               he
               went
               thither
               to
               see
               .
               Then
               for
               Joy
               ,
               
                 Diagoras
                 Rhodius
              
               ,
               seeing
               his
               three
               Sons
               victorious
               in
               one
               day
               at
               the
               
                 Olympick
                 Games
              
               ,
               dy'd
               with
               Joy.
               The
               same
               Fate
               befell
               Chilo
               the
               Lacedemonian
               ,
               upon
               the
               same
               victory
               of
               one
               of
               his
               Sons
               .
               Dionysius
               the
               Tyrant
               of
               Sicily
               ,
               and
               the
               Poet
               Sophocles
               ,
               having
               heard
               that
               they
               had
               won
               the
               bayes
               for
               Tragedies
               ,
               dy'd
               both
               immediately
               ;
               And
               so
               did
               the
               Poet
               Philippides
               upon
               winning
               that
               for
               Comedies
               .
               The
               Painter
               Zeuxis
               having
               made
               the
               portraiture
               of
               an
               old
               woman
               very
               odly
               ,
               dy'd
               with
               laughing
               at
               it
               .
               To
               which
               
                 Paulus
                 Jovins
              
               produces
               two
               like
               examples
               of
               later
               date
               ;
               one
               of
               Sinas
               ,
               General
               of
               the
               Turk's
               Gallies
               ,
               upon
               the
               recovery
               of
               his
               onely
               Son
               whom
               he
               accounted
               lost
               ,
               and
               the
               other
               of
               Leo
               X.
               upon
               the
               taking
               of
               Milain
               ,
               which
               he
               had
               passionately
               desir'd
               ;
               both
               of
               which
               dy'd
               for
               Joy.
               Thus
               each
               of
               these
               Passions
               have
               great
               resemblance
               in
               their
               excesses
               .
               They
               equally
               transport
               a
               Man
               beyond
               the
               bounds
               of
               Reason
               ;
               The
               one
               by
               its
               pleasingness
               makes
               him
               forget
               himself
               ,
               the
               other
               by
               its
               bitterness
               leads
               him
               to
               despair
               .
               Grief
               destroyes
               Life
               ,
               either
               by
               the
               violent
               agitation
               of
               the
               Spirits
               ,
               or
               by
               their
               condensation
               ,
               which
               stopping
               the
               passages
               hinders
               respiration
               ;
               From
               whence
               follows
               suffocation
               and
               death
               .
               Pleasure
               and
               Joy
               produce
               the
               same
               effect
               by
               contrary
               causes
               ,
               namely
               by
               too
               great
               a
               dilatation
               of
               the
               Spirits
               ,
               which
               causes
               weakness
               ,
               and
               that
               weakness
               death
               .
               It
               may
               be
               doubted
               under
               which
               rank
               they
               ought
               to
               be
               plac'd
               who
               dye
               for
               Love
               :
               But
               the
               sweetness
               of
               this
               kind
               of
               death
               is
               too
               much
               extoll'd
               by
               the
               Poets
               ,
               that
               being
               to
               choose
               (
               said
               he
               )
               I
               should
               prefer
               it
               before
               the
               others
               .
            
             
               The
               Second
               said
               ,
               They
               who
               dye
               for
               Joy
               are
               of
               a
               soft
               temper
               and
               rare
               contexture
               ,
               and
               their
               Hearts
               being
               too
               easily
               dilated
               and
               expanded
               by
               it
               ,
               the
               Spirits
               evaporating
               leave
               the
               same
               destitute
               of
               strength
               ;
               and
               so
               the
               Ventricles
               close
               together
               ,
               and
               they
               perish
               under
               this
               Passion
               .
               On
               the
               contrary
               ,
               they
               who
               dye
               with
               grief
               and
               sadness
               have
               the
               Pores
               more
               closed
               ,
               but
               are
               of
               a
               very
               hot
               temper
               ,
               which
               requires
               room
               and
               freedom
               for
               the
               dilatation
               of
               the
               Heart
               ,
               which
               becoming
               compress'd
               by
               sadness
               ,
               (
               which
               ,
               like
               Fear
               ,
               stops
               and
               refrigerates
               ,
               and
               renders
               the
               Spirits
               too
               much
               throng'd
               ad
               condens'd
               among
               themselves
               )
               the
               Spirits
               having
               their
               avenues
               obstructed
               ,
               and
               their
               commerce
               with
               the
               Air
               hindred
               ,
               stifle
               the
               Heart
               .
               That
               nevertheless
               the
               Passions
               of
               Joy
               are
               much
               less
               then
               those
               of
               Grief
               ,
               because
               Evil
               more
               vehemently
               moves
               the
               Appetite
               then
               Good.
               For
               Grief
               destroyes
               the
               simple
               and
               absolute
               Existence
               of
               a
               thing
               .
               Pleasure
               brings
               onely
               a
               transient
               and
               casual
               effect
               ,
               and
               is
               but
               a
               redundancy
               or
               surplusage
               .
               An
               Animal
               hath
               its
               perfect
               essence
               without
               it
               ,
               but
               Grief
               puts
               its
               Being
               into
               evident
               danger
               ,
               and
               changes
               it
               essentially
               .
               II.
               The
               preservation
               of
               an
               Animal
               ,
               for
               which
               Nature
               endu'd
               it
               with
               the
               Passion
               of
               Grief
               ,
               is
               the
               highest
               internal
               end
               ;
               whereunto
               
               also
               Pleasure
               is
               ordain'd
               as
               a
               means
               ;
               the
               pleasure
               of
               the
               Taste
               for
               the
               preservation
               of
               the
               Individual
               ;
               that
               of
               the
               Touch
               ,
               for
               the
               preservation
               of
               the
               species
               .
               In
               fine
               ,
               Delectation
               is
               a
               Female
               Passion
               ,
               or
               rather
               but
               half
               a
               Passion
               ;
               for
               when
               its
               Object
               is
               present
               ,
               it
               is
               languid
               and
               asswag'd
               ,
               and
               hath
               no
               more
               but
               a
               bare
               union
               with
               the
               Object
               ,
               that
               is
               ,
               the
               present
               Good
               ,
               which
               is
               rather
               a
               Rest
               then
               a
               Motion
               of
               the
               
                 Sensitive
                 Appetite
              
               :
               Whereas
               Grief
               ,
               which
               respects
               a
               present
               Evil
               ,
               is
               not
               onely
               redoubled
               by
               the
               presence
               of
               the
               same
               ,
               but
               summons
               all
               the
               other
               Passions
               to
               its
               Relief
               ,
               Anger
               ,
               Audacity
               ,
               Courage
               ,
               and
               all
               the
               Faculties
               to
               revenge
               it self
               .
            
             
               The
               Third
               said
               ,
               That
               if
               we
               consider
               these
               two
               Passions
               ,
               as
               streams
               running
               within
               their
               ordinary
               channels
               ,
               and
               do
               not
               respect
               their
               inundations
               ,
               then
               Grief
               seemes
               to
               be
               more
               powerful
               then
               Joy
               ;
               for
               it
               causeth
               us
               to
               break
               through
               all
               difficulties
               that
               might
               stop
               us
               ,
               it
               rallies
               the
               Forces
               of
               Nature
               (
               when
               there
               needs
               any
               extraordinary
               performance
               )
               gives
               Armes
               to
               extremities
               ,
               and
               renders
               Necessity
               the
               Mistress
               of
               Fortune
               .
               On
               the
               contrary
               ,
               Pleasure
               and
               Joy
               abate
               the
               greatness
               of
               the
               Courage
               ,
               enfeeble
               a
               Man
               by
               exhausting
               his
               Spirits
               ,
               and
               emptying
               his
               Heart
               too
               much
               thereof
               .
            
             
               The
               Fourth
               said
               ,
               Pleasure
               and
               Grief
               are
               two
               Passions
               of
               the
               
                 Concupiscible
                 Appetite
              
               ,
               the
               former
               of
               which
               is
               the
               perception
               of
               an
               agreeable
               Object
               ,
               the
               latter
               of
               a
               displeasing
               one
               .
               For
               all
               Sensation
               is
               made
               by
               a
               Mutation
               ,
               and
               that
               either
               from
               Good
               to
               Evil
               ,
               (
               whence
               ariseth
               Grief
               ,
               and
               if
               it
               persisteth
               ,
               Sadness
               ;
               )
               or
               from
               Evil
               to
               Good
               ,
               whence
               springeth
               Pleasure
               ,
               which
               if
               it
               be
               lasting
               ,
               causeth
               Joy
               :
               which
               are
               to
               be
               carefully
               distinguish'd
               .
               They
               easily
               succeed
               ,
               set
               off
               ,
               and
               give
               conspicuousness
               one
               to
               the
               other
               .
               Socrates
               would
               never
               have
               found
               pleasure
               in
               scratching
               the
               place
               where
               his
               fetters
               fastned
               his
               Legs
               ,
               if
               he
               had
               not
               borne
               those
               shackles
               a
               long
               time
               in
               Prison
               .
               Their
               vehemence
               hath
               commonly
               reference
               to
               the
               Temper
               .
               Pleasure
               hath
               more
               dominion
               over
               the
               Sanguine
               .
               The
               Melancholy
               Man
               makes
               more
               reflexion
               upon
               Grief
               .
               But
               considering
               them
               absolutely
               ,
               it
               seemes
               to
               me
               more
               difficult
               to
               support
               Ease
               then
               Disease
               ,
               Joy
               then
               Sadness
               ,
               Pleasure
               then
               Grief
               .
               First
               ,
               because
               Hope
               ,
               the
               harbinger
               of
               good
               and
               contentment
               ,
               hath
               greater
               effects
               then
               Fear
               which
               fore-runs
               Evil
               ,
               and
               causeth
               to
               undertake
               greater
               things
               ;
               for
               all
               glorious
               and
               Heroical
               Actions
               have
               Hope
               for
               their
               impulsive
               cause
               ;
               whereras
               ,
               commonly
               ,
               Fear
               produceth
               none
               but
               servile
               Actions
               .
               Secondly
               ,
               a
               Passion
               is
               term'd
               strong
               or
               violent
               ,
               when
               by
               the
               impression
               of
               the
               species
               of
               the
               Object
               first
               upon
               the
               Senses
               ,
               and
               then
               upon
               the
               Phancy
               ,
               it
               becometh
               so
               much
               Mistress
               of
               Reason
               that
               it
               hinders
               the
               Man
               from
               freely
               exercising
               the
               functions
               of
               knowing
               aright
               and
               doing
               aright
               .
               Now
               Pleasures
               and
               Contentments
               cause
               Men
               not
               to
               know
               themselves
               ,
               but
               to
               forget
               God
               ,
               and
               run
               into
               Vices
               ;
               whereas
               Grief
               and
               Afflictions
               usually
               retain
               them
               within
               their
               duty
               ,
               in
               the
               Fear
               of
               God
               ,
               and
               in
               the
               exercise
               of
               the
               
               Virtues
               of
               Patience
               ,
               Obedience
               ,
               and
               Humility
               .
               Many
               persons
               have
               bravely
               and
               couragiously
               resisted
               torments
               ,
               and
               yet
               yielded
               to
               Pleasure
               .
               And
               that
               Emperour
               of
               whom
               Saint
               Hierome
               speaks
               in
               his
               Epistles
               ,
               desiring
               at
               any
               rate
               to
               make
               a
               young
               Christian
               sin
               ,
               that
               he
               might
               afterwards
               avert
               him
               from
               the
               true
               Religion
               ;
               and
               finding
               that
               he
               had
               to
               no
               purpose
               employ'd
               tortures
               and
               other
               cruelties
               upon
               him
               ,
               at
               length
               shook
               him
               by
               the
               allurements
               of
               two
               immodest
               Women
               ;
               whose
               embraces
               he
               being
               unable
               longer
               to
               resist
               or
               fly
               from
               ,
               because
               he
               was
               bound
               with
               soft
               fetters
               ,
               he
               had
               recourse
               to
               grief
               ,
               biting
               his
               Tongue
               in
               two
               with
               his
               Teeth
               ,
               which
               were
               alone
               at
               liberty
               ,
               to
               moderate
               the
               excess
               of
               pleasure
               by
               that
               pain
               .
               In
               fine
               ,
               as
               Enemies
               hid
               under
               the
               mask
               of
               Friends
               are
               more
               to
               be
               fear'd
               then
               open
               Enemies
               ;
               So
               Grief
               ,
               though
               a
               manifest
               Enemy
               to
               our
               Nature
               ,
               yet
               is
               not
               so
               much
               to
               be
               dreaded
               as
               Pleasure
               ,
               which
               under
               a
               false
               mask
               and
               pretext
               of
               kindness
               ,
               insinuates
               its
               sweet
               poyson
               into
               us
               ;
               And
               (
               as
               of
               old
               the
               Psylli
               poyson'd
               Men
               by
               commending
               them
               )
               becomes
               Mistress
               of
               the
               Man
               ,
               and
               blindes
               his
               Reason
               .
               Wherefore
               Aristotle
               considering
               the
               power
               of
               Pleasure
               ,
               counsels
               him
               that
               would
               resist
               it
               ,
               not
               to
               behold
               its
               fore-part
               as
               it
               presents
               it self
               to
               us
               ,
               but
               the
               hinder-part
               when
               it
               parts
               from
               us
               ,
               and
               for
               all
               recompence
               leaves
               us
               nought
               but
               a
               sad
               repentance
               .
            
             
               At
               the
               Hour
               of
               Inventions
               many
               wayes
               were
               spoken
               of
               conducing
               to
               the
               production
               or
               hindrance
               of
               Hair
               ,
               as
               also
               to
               the
               changing
               of
               its
               colour
               ;
               and
               some
               of
               the
               chief
               stupifyers
               were
               mention'd
               that
               serve
               to
               asswage
               Grief
               or
               Pain
               .
               After
               which
               these
               two
               Points
               were
               chosen
               for
               that
               day
               seven-night
               .
               First
               ,
               
                 Of
                 three
                 Suns
                 appearing
                 at
                 the
                 same
                 time
                 .
              
               Secondly
               ,
               
                 Whether
                 it
                 be
                 possible
                 to
                 love
                 without
                 interest
                 ,
                 and
                 without
                 making
                 reflection
                 upon
                 one's
                 self
                 .
              
            
          
        
         
           
             CONFERENCE
             XII
             .
          
           
             
               I.
               Of
               Three
               Suns
               .
               II.
               Whether
               an
               Affection
               can
               be
               without
               Interest
               .
            
          
           
             
               I.
               Of
               three
               Suns
               .
            
             
               HE
               that
               spake
               first
               ,
               said
               ,
               That
               the
               occasion
               of
               this
               Discourse
               of
               three
               Suns
               ,
               was
               the
               report
               that
               in
               August
               last
               ,
               upon
               the
               day
               of
               our
               Ladies
               Assumption
               ,
               there
               appeared
               three
               in
               a
               Village
               within
               two
               Leagues
               of
               Vernevil
               in
               Normandy
               .
               But
               lest
               any
               should
               attribute
               the
               cause
               thereof
               to
               what
               Virgil
               saith
               made
               two
               Suns
               ,
               and
               two
               Cities
               of
               Thebes
               appear
               to
               Pentheus
               ;
               we
               read
               in
               the
               first
               book
               of
               the
               fifth
               Decade
               of
               Livius's
               History
               ,
               that
               there
               appear'd
               three
               Suns
               of
               Rome
               ,
               during
               the
               War
               against
               Perseus
               King
               of
               Macedonia
               ,
               and
               the
               night
               following
               many
               burning
               torches
               ,
               (
               
                 Faces
                 Ardentes
              
               ,
               a
               kind
               of
               Meteor
               )
               fell
               down
               in
               the
               
               territory
               of
               Rome
               ,
               which
               was
               then
               afflicted
               with
               a
               raging
               Pestilence
               .
               The
               same
               hapned
               again
               when
               Cassius
               and
               Brutus
               were
               overthrown
               ,
               when
               the
               Civil
               Wars
               were
               between
               Augustus
               and
               Antonius
               ;
               and
               under
               the
               Emperor
               Claudius
               .
               But
               the
               most
               remarkable
               were
               those
               two
               which
               appear'd
               under
               the
               Empire
               of
               Vitellius
               ;
               one
               in
               the
               East
               ,
               and
               the
               other
               in
               the
               West
               .
               I
               come
               now
               to
               inquire
               into
               the
               Causes
               .
               For
               if
               it
               be
               true
               that
               Man
               alone
               was
               created
               with
               a
               Countenance
               erected
               towards
               Heaven
               ,
               on
               purpose
               to
               contemplate
               its
               Wonders
               ;
               I
               conceive
               there
               are
               none
               more
               admirable
               then
               Meteors
               ,
               so
               nam'd
               by
               reason
               of
               the
               elevated
               aspect
               of
               Men
               when
               they
               admire
               them
               :
               and
               amongst
               those
               Meteors
               there
               is
               none
               more
               excellent
               then
               that
               Triple
               Sun
               ,
               if
               the
               Copies
               resemble
               their
               Original
               ,
               the
               most
               admirable
               of
               all
               the
               Coelestial
               Bodies
               .
               Nevertheless
               ,
               Reason
               given
               Man
               by
               God
               to
               render
               the
               most
               strange
               things
               familiar
               to
               him
               ,
               finds
               more
               facility
               in
               the
               knowledge
               of
               these
               ,
               then
               of
               many
               other
               things
               which
               are
               at
               our
               feet
               ;
               and
               that
               by
               Induction
               ,
               which
               it
               draws
               from
               Examples
               .
               The
               Sun
               ,
               as
               every
               other
               Body
               ,
               fills
               the
               Air
               with
               its
               Images
               or
               Species
               ,
               which
               pass
               quite
               through
               the
               same
               ,
               unless
               they
               be
               reflected
               by
               some
               Body
               smooth
               and
               resplendent
               in
               its
               surface
               ,
               but
               opake
               at
               the
               bottome
               ;
               Such
               are
               Looking-glasses
               ,
               and
               Water
               ,
               whether
               it
               be
               upon
               the
               Earth
               or
               in
               the
               Clouds
               .
               Now
               when
               a
               smooth
               Cloud
               that
               is
               ready
               to
               fall
               down
               in
               rain
               ,
               happens
               to
               be
               opposite
               against
               the
               Sun
               ,
               (
               being
               terminated
               either
               by
               its
               own
               profundity
               ,
               or
               some
               other
               opake
               body
               )
               it
               represents
               the
               figure
               or
               image
               of
               the
               Sun
               ;
               and
               if
               there
               happen
               to
               be
               another
               opposite
               to
               this
               first
               ,
               it
               reflecteth
               the
               figure
               in
               the
               same
               manner
               ;
               As
               a
               Looking-glass
               opposite
               to
               that
               wherein
               we
               look
               receives
               the
               species
               from
               the
               former
               ,
               and
               represents
               the
               same
               ;
               And
               if
               we
               believe
               Seneca
               ,
               there
               is
               nothing
               less
               worthy
               of
               admiration
               :
               For
               if
               no
               body
               wonders
               to
               see
               the
               representation
               of
               the
               Sun
               here
               below
               in
               clear
               Water
               ,
               or
               any
               other
               resplendent
               body
               ,
               it
               ought
               to
               be
               no
               greater
               marvel
               that
               the
               same
               Sun
               imprints
               his
               image
               as
               well
               on
               high
               as
               below
               ,
               not
               in
               one
               Cloud
               ,
               or
               two
               onely
               ,
               but
               also
               in
               many
               ,
               as
               Pliny
               affirms
               that
               himself
               beheld
               .
               This
               multiplicity
               of
               Suns
               (
               which
               are
               call'd
               Parhelij
               )
               happens
               usually
               but
               either
               at
               the
               rising
               or
               at
               the
               setting
               of
               the
               Sun.
               First
               ,
               because
               the
               Refraction
               ,
               which
               is
               necessary
               for
               seeing
               them
               ,
               is
               not
               so
               well
               made
               to
               our
               eyes
               ,
               which
               is
               more
               remote
               when
               the
               Sun
               is
               in
               the
               Meridian
               .
               Secondly
               ,
               because
               when
               the
               Sun
               is
               in
               the
               Meridian
               he
               is
               more
               hot
               ,
               and
               allows
               not
               the
               Cloud
               time
               to
               stay
               ,
               but
               dissolves
               it
               as
               soon
               as
               it
               becomes
               opposite
               to
               him
               ;
               which
               he
               doth
               not
               at
               his
               rising
               or
               setting
               ,
               being
               then
               more
               weak
               .
               The
               same
               Cause
               that
               shews
               us
               three
               Suns
               hath
               also
               represented
               three
               Moons
               under
               the
               Consulship
               of
               
                 Cn
                 :
                 Domitius
              
               ,
               and
               
                 C.
                 Faminus
              
               ;
               as
               also
               three
               other
               which
               appear'd
               in
               the
               year
               1314.
               after
               the
               death
               of
               S.
               Lewis
               ,
               three
               moneths
               together
               .
               Which
               impression
               is
               called
               Paraselene
               ,
               and
               cannot
               be
               made
               but
               at
               full
               Moon
               .
            
             
               The
               Second
               said
               ,
               That
               Parhelij
               do
               not
               onely
               appear
               upon
               the
               
               Clouds
               ,
               or
               at
               Sun-rise
               and
               Sun-set
               ,
               as
               the
               common
               opinion
               importeth
               ;
               for
               in
               the
               year
               1629.
               on
               the
               twentieth
               of
               March
               ,
               the
               day
               of
               the
               Vernal
               Equinox
               ,
               four
               Parhelij
               appear'd
               at
               Rome
               ,
               
               about
               the
               true
               Sun
               ,
               between
               Noon
               and
               one
               a
               clock
               ,
               the
               Heaven
               being
               clear
               and
               the
               Sun
               encompass'd
               with
               a
               double
               Crown
               ,
               of
               a
               deeper
               colour
               then
               those
               which
               are
               seen
               sometimes
               about
               the
               Moon
               ,
               and
               are
               found
               in
               the
               circumference
               of
               a
               Rain-bow
               whose
               Circle
               is
               perfect
               .
               Two
               of
               those
               false
               Suns
               occupi'd
               the
               intersections
               of
               the
               Solary
               Crown
               and
               the
               Iris
               ,
               and
               two
               others
               were
               opposite
               to
               the
               former
               in
               the
               same
               circumference
               of
               the
               Iris.
               Yet
               ,
               in
               my
               judgement
               ,
               this
               cause
               may
               be
               rendred
               of
               these
               five
               Suns
               .
               As
               in
               the
               Night
               ,
               when
               the
               Air
               appears
               serene
               ,
               we
               many
               times
               see
               that
               the
               Moon
               radiating
               upon
               the
               Air
               of
               the
               lower
               Region
               ,
               which
               is
               more
               thick
               then
               the
               superior
               ,
               by
               reason
               of
               vapours
               and
               exhalations
               ,
               formes
               about
               it self
               a
               great
               bright
               Crown
               of
               about
               forty
               five
               degrees
               diametre
               ;
               which
               space
               is
               fit
               for
               the
               reflecting
               and
               uniting
               of
               the
               Lunar
               rayes
               to
               the
               Eye
               ,
               and
               by
               such
               reflection
               and
               union
               to
               cause
               the
               appearance
               of
               that
               Crown
               :
               So
               also
               when
               the
               lower
               Region
               is
               full
               of
               vapours
               and
               exhalations
               ,
               which
               have
               not
               been
               dissipated
               by
               the
               Sun
               ,
               either
               because
               of
               their
               great
               quantity
               or
               viscosity
               ,
               or
               else
               of
               the
               coldness
               of
               the
               Air
               ,
               they
               render
               the
               Air
               more
               dense
               ,
               though
               serene
               in
               appearance
               ,
               and
               so
               more
               proper
               to
               receive
               the
               like
               impressions
               of
               the
               Sun.
               In
               the
               same
               manner
               were
               the
               Crown
               and
               the
               Iris
               produc'd
               ;
               for
               they
               were
               form'd
               by
               a
               reflection
               and
               refraction
               of
               the
               Solar
               rayes
               ,
               and
               consequently
               at
               the
               intersection
               of
               the
               Iris
               ,
               and
               the
               Crown
               ,
               there
               was
               a
               double
               reflection
               and
               refraction
               .
               Whence
               at
               the
               the
               said
               intersection
               appear'd
               two
               false
               Suns
               sufficiently
               bright
               ,
               by
               the
               new
               reflection
               of
               which
               upon
               the
               same
               circumference
               of
               the
               Iris
               ,
               were
               formed
               two
               other
               Suns
               of
               less
               brightness
               .
            
             
               The
               Third
               said
               ,
               That
               this
               plurality
               of
               Suns
               ought
               to
               be
               attributed
               to
               a
               reflection
               of
               the
               species
               of
               the
               true
               Sun
               receiv'd
               in
               some
               Stars
               so
               oppos'd
               to
               him
               that
               they
               send
               back
               his
               light
               and
               species
               ,
               and
               the
               concurse
               of
               those
               reflected
               rayes
               ,
               causes
               those
               masses
               of
               light
               to
               appear
               in
               the
               centres
               of
               concave
               bodies
               that
               reflect
               them
               ;
               which
               cannot
               be
               Clouds
               ,
               because
               they
               are
               neither
               smooth
               nor
               opake
               ,
               nor
               void
               of
               colour
               ;
               the
               three
               accidents
               necessary
               for
               reflection
               .
               Moreover
               ,
               the
               Clouds
               cannot
               receive
               his
               species
               upon
               their
               uppermost
               surface
               ,
               for
               then
               they
               could
               not
               reflect
               it
               ;
               nor
               upon
               their
               lowermost
               or
               interior
               surface
               ;
               for
               this
               cannot
               receive
               it
               ,
               unless
               it
               be
               reflected
               from
               the
               Water
               ,
               and
               then
               we
               should
               not
               see
               those
               Suns
               in
               the
               Air
               ,
               but
               in
               the
               Water
               :
               Nor
               lastly
               ,
               upon
               one
               side
               ,
               because
               then
               the
               Spectator
               must
               not
               be
               upon
               the
               Earth
               ,
               but
               in
               a
               line
               perpendicular
               to
               the
               diametre
               of
               the
               side
               of
               the
               Cloud
               ;
               according
               to
               the
               doctrine
               of
               the
               Catoptricks
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               Clouds
               being
               polite
               or
               smooth
               when
               they
               are
               turn'd
               into
               Water
               ,
               and
               their
               profundity
               serving
               instead
               of
               opacity
               (
               as
               we
               see
               in
               deep
               Waters
               ,
               which
               our
               sight
               is
               unable
               to
               penetrate
               )
               they
               remit
               the
               species
               presented
               to
               them
               ;
               
               And
               the
               same
               may
               happen
               in
               the
               Air
               when
               it
               is
               condens'd
               .
               Whence
               ,
               as
               Aristotle
               reports
               ,
               many
               have
               seen
               their
               own
               Images
               in
               the
               Air
               ;
               and
               some
               affirm
               ,
               that
               they
               have
               seen
               whole
               Cities
               so
               ,
               particularly
               Avignon
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               Viscosity
               into
               which
               the
               aqueousness
               of
               those
               Clouds
               had
               degenerated
               when
               those
               four
               Parhelij
               appear'd
               at
               Rome
               ,
               was
               the
               cause
               not
               onely
               of
               their
               appearance
               ,
               but
               also
               of
               their
               subsistence
               at
               mid-day
               .
               To
               the
               which
               also
               ,
               more
               concocted
               and
               condens'd
               ,
               must
               those
               three
               Suns
               ascrib'd
               which
               were
               observ'd
               in
               Spain
               ,
               Anno
               753.
               for
               the
               space
               of
               three
               years
               ;
               and
               the
               three
               others
               that
               appear'd
               over
               the
               City
               of
               Theodosia
               ,
               on
               the
               twenty
               ninth
               of
               October
               ,
               1596.
               from
               Sun-rise
               to
               Sun-set
               .
            
             
               The
               Sixt
               said
               ,
               That
               all
               these
               difficulties
               inclin'd
               him
               to
               attribute
               Parhelij
               to
               one
               or
               more
               Clouds
               round
               and
               resplendent
               like
               the
               Sun.
               For
               what
               unlikelihood
               is
               there
               that
               an
               unctuous
               exhalation
               may
               be
               elevated
               in
               the
               Air
               in
               a
               round
               figure
               ,
               which
               being
               inflam'd
               on
               all
               sides
               ,
               equally
               may
               represent
               by
               its
               light
               that
               of
               the
               Sun
               ;
               seeing
               Nature
               is
               much
               more
               ingenious
               then
               Art
               ,
               which
               represents
               him
               at
               pleasure
               by
               artificial
               fires
               ;
               and
               we
               behold
               even
               from
               the
               surface
               of
               the
               Earth
               ,
               up
               to
               the
               Orbes
               of
               the
               Planets
               igneous
               bodies
               of
               all
               figures
               and
               colours
               ,
               and
               those
               of
               very
               long
               continuance
               .
            
          
           
             
               II.
               Whether
               any
               Love
               be
               without
               self
               interest
               .
            
             
               Upon
               the
               Second
               Point
               ,
               the
               First
               said
               ,
               That
               't
               is
               not
               without
               a
               mystery
               that
               Plato
               in
               his
               Convivium
               ,
               makes
               two
               Cupids
               ;
               one
               the
               Son
               of
               Venus
               Coelestial
               ,
               the
               other
               the
               Son
               of
               the
               common
               or
               Terrestrial
               Venus
               ;
               intimating
               thereby
               that
               there
               are
               two
               sorts
               of
               Love
               ;
               one
               vile
               and
               abject
               ,
               which
               is
               that
               of
               Concupiscence
               ,
               whereby
               a
               Man
               loves
               that
               which
               is
               agreeable
               to
               him
               for
               his
               own
               interest
               ,
               the
               other
               divine
               and
               perfect
               ,
               wherewith
               we
               love
               a
               thing
               for
               it self
               :
               which
               kind
               is
               very
               rare
               .
               And
               therefore
               Hesiod
               makes
               it
               to
               be
               born
               of
               the
               Chaos
               and
               the
               Earth
               ,
               to
               intimate
               that
               it
               is
               difficult
               to
               meet
               any
               that
               is
               pure
               and
               without
               any
               interest
               .
               The
               Ancients
               have
               also
               made
               two
               Loves
               ;
               one
               of
               
                 Plenty
                 ,
                 Abundance
              
               ,
               by
               which
               the
               Perfect
               loves
               the
               Imperfect
               ,
               to
               communicate
               thereunto
               what
               it
               wanteth
               ;
               the
               other
               of
               Indigence
               ,
               which
               the
               Defective
               hath
               towards
               the
               Perfect
               ,
               that
               it
               may
               be
               made
               perfect
               by
               it
               .
               The
               former
               is
               that
               of
               God
               towards
               his
               Creatures
               ;
               the
               latter
               ,
               that
               of
               Creatures
               towards
               God.
               And
               as
               for
               that
               which
               is
               found
               between
               Creatures
               ,
               it
               is
               more
               or
               less
               excellent
               according
               as
               it
               partaketh
               of
               the
               one
               or
               the
               other
               .
               But
               to
               speak
               generally
               ,
               it
               is
               more
               noble
               to
               be
               lov'd
               then
               to
               love
               ,
               as
               it
               is
               more
               excellent
               to
               be
               sought
               to
               then
               to
               seek
               to
               another
               ,
               to
               give
               then
               to
               receive
               .
            
             
               The
               Second
               said
               ,
               That
               there
               are
               two
               sorts
               of
               Love
               ,
               the
               one
               of
               Friendship
               ,
               the
               other
               of
               Desire
               .
               The
               former
               causeth
               us
               to
               love
               things
               ,
               because
               they
               are
               worthy
               of
               it
               ;
               the
               latter
               ,
               because
               they
               are
               convenient
               for
               us
               .
               The
               first
               is
               not
               onely
               possible
               ,
               but
               
               more
               natural
               then
               the
               second
               .
               For
               the
               Love
               of
               Friendship
               is
               direct
               ,
               that
               of
               Concupiscence
               is
               onely
               by
               reflection
               .
               Now
               that
               which
               is
               direct
               is
               in
               the
               date
               of
               Nature
               before
               the
               reflected
               ,
               the
               stroke
               is
               before
               the
               rebound
               ,
               the
               voice
               before
               the
               Echo
               ,
               and
               the
               Ray
               before
               the
               reverberation
               .
               For
               Reflection
               is
               a
               re-plication
               or
               re-doubling
               of
               a
               thing
               .
               That
               the
               Love
               of
               Desire
               is
               such
               ,
               I
               manifest
               .
               It
               is
               with
               our
               Knowledge
               as
               with
               our
               Love.
               A
               Man
               knows
               himself
               less
               easily
               then
               he
               doth
               others
               ,
               because
               he
               knows
               all
               things
               else
               by
               a
               direct
               action
               ,
               and
               himself
               by
               reflection
               .
               He
               sees
               every
               thing
               directly
               ,
               but
               he
               cannot
               see
               himself
               saving
               in
               a
               Looking-glass
               .
               And
               for
               that
               nothing
               enters
               into
               him
               but
               passeth
               through
               the
               Senses
               ,
               it
               is
               requisite
               that
               that
               which
               is
               in
               him
               come
               forth
               to
               re-enter
               again
               by
               the
               Senses
               ,
               and
               pass
               into
               the
               Mind
               .
               For
               all
               Knowledge
               is
               by
               Assimilation
               ;
               as
               ,
               that
               I
               may
               see
               ,
               the
               pupil
               of
               my
               Eye
               must
               have
               the
               Image
               of
               the
               thing
               which
               I
               would
               see
               ,
               and
               so
               become
               like
               to
               it
               .
               Now
               all
               resemblance
               is
               between
               things
               that
               are
               distinct
               .
               So
               that
               if
               the
               Mind
               of
               Man
               is
               to
               know
               any
               thing
               of
               it self
               ,
               that
               thing
               must
               be
               abstracted
               and
               sever'd
               from
               him
               ,
               that
               it
               may
               be
               made
               like
               to
               him
               ,
               and
               consequently
               cannot
               enter
               into
               his
               Knowledge
               but
               by
               reflection
               ,
               in
               which
               the
               species
               loseth
               of
               its
               virtue
               ;
               as
               we
               see
               in
               the
               Echo
               ,
               which
               is
               never
               so
               natural
               as
               the
               voice
               which
               it
               imitates
               ,
               nor
               the
               Object
               in
               the
               Looking-glass
               as
               the
               first
               Object
               .
               The
               case
               is
               the
               same
               in
               Love
               :
               For
               by
               it
               we
               love
               things
               before
               we
               desire
               them
               .
               Which
               is
               evident
               both
               in
               respect
               to
               the
               Object
               ,
               and
               also
               to
               the
               Act
               of
               Love.
               Its
               Object
               ,
               Good
               ,
               includeth
               two
               things
               ;
               First
               ,
               its
               Nature
               of
               Good
               ,
               which
               is
               an
               Entity
               consider'd
               in
               it
               as
               conducing
               to
               the
               perfection
               of
               the
               thing
               wherein
               it
               is
               ;
               And
               Secondly
               ,
               its
               communicability
               ,
               or
               relation
               to
               other
               things
               capable
               of
               receiving
               its
               diffusion
               .
               The
               former
               is
               the
               foundation
               and
               efficient
               emanative
               cause
               of
               the
               other
               ,
               which
               is
               onely
               a
               Propriety
               ,
               and
               consequently
               less
               natural
               ;
               because
               posterior
               and
               subservient
               to
               the
               former
               .
               Moreover
               ,
               Love
               taken
               as
               an
               act
               of
               the
               Will
               hath
               the
               same
               effect
               ;
               according
               to
               which
               it
               is
               defin'd
               an
               adequateness
               ,
               conformity
               and
               correspondence
               of
               our
               heart
               to
               the
               thing
               ,
               and
               an
               approbation
               and
               complacency
               in
               the
               goodness
               which
               is
               in
               the
               Object
               ;
               which
               our
               Mind
               judging
               good
               in
               this
               manner
               ;
               First
               ,
               Loves
               it
               in
               it self
               with
               a
               Love
               of
               Friendship
               ,
               and
               then
               afterwards
               judging
               it
               amiable
               ,
               applies
               it
               to
               it self
               and
               desires
               it
               .
               So
               that
               there
               is
               a
               two-fold
               convenience
               or
               agreableness
               in
               every
               thing
               that
               is
               lov'd
               ,
               even
               with
               the
               Love
               of
               Concupiscence
               .
               First
               ,
               the
               convenience
               of
               the
               Good
               with
               its
               proper
               subject
               :
               And
               Secondly
               ,
               the
               convenience
               of
               the
               same
               Good
               with
               the
               thing
               or
               person
               whereunto
               it
               is
               desired
               .
               The
               first
               convenience
               excites
               the
               Love
               of
               Friendship
               :
               The
               second
               that
               of
               Concupiscence
               .
               Wherefore
               it
               is
               more
               natural
               to
               Love
               without
               Interest
               ,
               then
               for
               it
               .
               Besides
               ,
               Love
               follows
               Knowledge
               ,
               and
               we
               know
               things
               simply
               and
               in
               themselves
               ,
               sooner
               then
               such
               as
               are
               compounded
               and
               refer'd
               to
               another
               .
               Lastly
               ,
               the
               Love
               of
               Friendship
               is
               the
               end
               of
               the
               motions
               
               of
               our
               Hearts
               which
               acquiesce
               and
               stop
               there
               .
               The
               Love
               of
               Concupiscence
               is
               for
               the
               means
               which
               are
               posterior
               in
               the
               intention
               of
               Nature
               ,
               and
               as
               servants
               employ'd
               for
               the
               End.
               
            
             
               The
               Third
               said
               ,
               That
               Love
               being
               one
               of
               the
               most
               noble
               acts
               of
               the
               Will
               ,
               or
               rather
               of
               the
               Soul
               ,
               which
               is
               created
               after
               the
               Image
               of
               God
               ,
               it
               hath
               some
               lineaments
               of
               that
               Divine
               Love.
               Now
               God
               loves
               all
               things
               for
               his
               own
               sake
               .
               In
               like
               manner
               we
               see
               all
               reasonable
               Creatures
               have
               an
               instinct
               and
               sympathy
               to
               such
               as
               are
               convenient
               to
               themselves
               ,
               and
               an
               abhorrence
               or
               antipathy
               to
               their
               contraries
               .
               Moreover
               ,
               the
               Nature
               of
               Good
               ,
               which
               is
               the
               Object
               of
               Love
               ,
               shews
               that
               Love
               always
               precisely
               regards
               him
               that
               loves
               ;
               there
               being
               no
               Absolute
               Good
               ,
               but
               all
               is
               with
               convenience
               or
               relation
               ,
               without
               which
               it
               would
               not
               move
               us
               to
               affect
               it
               .
               For
               no
               Love
               can
               be
               assign'd
               ,
               how
               perfect
               soever
               ,
               in
               which
               the
               person
               that
               loves
               hath
               not
               some
               interest
               .
               
                 Q.
                 Curtius
              
               deliver'd
               Rome
               from
               an
               infection
               of
               the
               Pestilence
               ,
               by
               plunging
               himself
               into
               a
               great
               Vorago
               in
               the
               Earth
               ;
               but
               it
               was
               with
               a
               desire
               of
               glory
               ,
               and
               to
               be
               talk'd
               of
               .
               A
               Father
               loves
               his
               Children
               ,
               but
               it
               is
               that
               he
               may
               perpetuate
               himself
               in
               them
               .
               We
               love
               Virtue
               for
               the
               sweetness
               and
               delectation
               which
               it
               brings
               with
               it
               ;
               yea
               ,
               even
               Martyrs
               offer
               themselves
               couragiously
               to
               death
               ,
               that
               they
               may
               live
               eternally
               with
               him
               for
               whose
               sake
               they
               suffer
               .
               And
               if
               seeing
               two
               Men
               play
               at
               Tennis
               ,
               both
               of
               them
               alike
               unknown
               unto
               me
               ,
               I
               yet
               wish
               that
               one
               may
               win
               rather
               then
               the
               other
               ;
               this
               proceeds
               from
               some
               convenience
               or
               agreeableness
               between
               us
               two
               ,
               though
               the
               reason
               of
               it
               be
               not
               then
               manifest
               to
               me
               .
            
             
               The
               Fourth
               said
               ,
               That
               Disinterested
               Love
               ,
               which
               is
               the
               true
               ,
               intirely
               terminates
               in
               the
               thing
               lov'd
               purely
               and
               simply
               for
               the
               natural
               and
               supernatural
               goodness
               which
               is
               in
               it
               .
               But
               that
               which
               reflects
               upon
               the
               person
               who
               loves
               for
               his
               Honour
               ,
               Profit
               ,
               or
               Pleasure
               ,
               is
               false
               and
               vicious
               .
               Now
               although
               since
               the
               depravation
               of
               our
               Nature
               by
               sin
               the
               former
               sort
               of
               Love
               be
               very
               difficult
               ,
               yet
               is
               it
               not
               impossible
               .
               For
               since
               there
               is
               a
               Relative
               Love
               ,
               there
               must
               also
               be
               an
               Absolute
               ,
               which
               serves
               for
               a
               contrary
               to
               the
               other
               .
               It
               is
               much
               more
               hard
               to
               love
               an
               Enemy
               (
               a
               thing
               commanded
               by
               God
               )
               then
               to
               love
               another
               with
               a
               Disinteressed
               Love.
               And
               though
               it
               be
               true
               that
               Pleasure
               is
               so
               essential
               to
               Love
               that
               it
               is
               inseparable
               from
               it
               ,
               (
               whence
               one
               may
               infer
               that
               such
               Pleasure
               is
               an
               interest
               )
               yet
               provided
               he
               who
               loves
               doth
               it
               not
               with
               reflection
               to
               his
               Pleasure
               ,
               or
               for
               the
               Pleasure
               which
               he
               takes
               in
               loving
               ,
               his
               Love
               is
               pure
               and
               simple
               ,
               and
               void
               of
               all
               interest
               .
               So
               ,
               though
               he
               who
               loves
               ,
               goes
               out
               of
               himself
               to
               be
               united
               to
               the
               thing
               lov'd
               ,
               (
               which
               is
               the
               property
               of
               Love
               )
               and
               becomes
               a
               part
               of
               the
               whole
               which
               results
               from
               that
               union
               ,
               and
               consequently
               interessed
               for
               the
               preservation
               of
               the
               same
               :
               Nevertheless
               ,
               provided
               he
               do
               not
               reflect
               upon
               himself
               ,
               as
               he
               is
               a
               part
               of
               that
               whole
               ,
               his
               love
               is
               always
               without
               interest
               .
            
             
               The
               fifth
               said
               ,
               That
               as
               Reflex
               Knowledge
               is
               more
               excellent
               and
               perfect
               then
               direct
               ;
               So
               reflected
               Love
               ,
               which
               is
               produc'd
               
               by
               knowledge
               of
               the
               merits
               and
               perfections
               of
               the
               thing
               lov'd
               ,
               is
               more
               noble
               and
               judicious
               then
               that
               which
               is
               without
               any
               reflection
               and
               interest
               .
               Gods
               Love
               towards
               Men
               ought
               to
               serve
               them
               for
               a
               rule
               .
               Therefore
               Plato
               saith
               ,
               that
               when
               God
               design'd
               to
               create
               the
               World
               ,
               he
               transform'd
               himself
               into
               Love
               ,
               which
               is
               so
               much
               interessed
               ,
               that
               he
               hath
               made
               all
               things
               for
               his
               own
               Glory
               .
            
             
               The
               Sixth
               said
               ,
               That
               true
               Love
               is
               (
               like
               Virtue
               )
               contented
               with
               it self
               ;
               and
               he
               that
               loves
               any
               thing
               for
               his
               particular
               interest
               doth
               not
               properly
               love
               that
               thing
               ,
               but
               himself
               ,
               to
               whom
               he
               judgeth
               it
               sutable
               .
               In
               which
               respect
               Saint
               Bernard
               calls
               such
               kind
               of
               Love
               mercenary
               and
               illegitimate
               ;
               because
               true
               and
               pure
               Love
               is
               contented
               simply
               with
               loving
               ;
               and
               though
               it
               deserves
               reward
               ,
               yet
               that
               is
               not
               its
               motive
               ,
               but
               the
               sole
               consideration
               of
               the
               excellence
               and
               goodness
               of
               the
               thing
               lov'd
               .
               Nor
               is
               this
               true
               Love
               so
               rare
               as
               is
               imagin'd
               ,
               there
               being
               examples
               of
               it
               found
               in
               all
               conditions
               of
               Men.
               Cleomenes
               King
               of
               Lacedaemon
               disguis'd
               himself
               on
               purpose
               to
               be
               slain
               ,
               as
               accordingly
               he
               was
               ;
               thereby
               to
               expiate
               to
               the
               Fate
               which
               was
               destinated
               to
               the
               loss
               either
               of
               the
               Chiestain
               or
               his
               Army
               .
               Gracchus
               dy'd
               that
               his
               Wife
               Cornelia
               might
               live
               .
               The
               Wife
               of
               Paetus
               slew
               her self
               for
               company
               ,
               to
               sweeten
               death
               to
               her
               Husband
               .
               Histories
               are
               full
               of
               Fathers
               and
               Mothers
               that
               have
               prefer'd
               their
               own
               death
               before
               that
               of
               their
               Children
               .
            
             
               At
               the
               Hour
               of
               Inventions
               ,
               One
               offering
               to
               speak
               of
               Amulets
               ,
               Philtres
               ,
               and
               other
               means
               to
               procure
               Love
               ,
               and
               mentioning
               the
               Hippomanes
               ,
               or
               flesh
               which
               is
               found
               in
               the
               fore-head
               of
               a
               young
               Colt
               (
               whereof
               Virgil
               speaks
               )
               he
               was
               interrupted
               by
               this
               intimation
               ;
               That
               the
               two
               most
               effectual
               means
               for
               causing
               Love
               were
               the
               graces
               of
               the
               Body
               and
               the
               Mind
               ,
               and
               to
               love
               those
               by
               whom
               we
               would
               be
               lov'd
               .
               And
               these
               two
               points
               were
               propounded
               .
               First
               ,
               
                 Whether
                 Melancholy
                 persons
                 are
                 the
                 most
                 ingenious
                 .
              
               Secondly
               ,
               
                 Which
                 is
                 most
                 necessary
                 in
                 a
                 State
                 ,
                 Reward
                 or
                 Punishment
                 .
              
            
          
        
         
           
             CONFERENCE
             XIII
             .
          
           
             
               I.
               Whether
               Melancholy
               Persons
               are
               the
               most
               ingenious
               or
               prudent
               .
               II.
               Which
               is
               most
               necessary
               in
               a
               State
               ,
               Reward
               or
               Punishment
               .
            
          
           
             
               I.
               Whether
               Melancholy
               Men
               are
               the
               most
               ingenious
               .
            
             
               THe
               First
               said
               ,
               That
               (
               according
               to
               Galen
               ,
               )
               Humane
               Actions
               (
               to
               speak
               naturally
               )
               depend
               on
               the
               complexion
               or
               composition
               of
               the
               Humours
               .
               Which
               Opinion
               hath
               so
               far
               prevail'd
               ,
               that
               in
               common
               Speech
               ,
               the
               words
               
                 Nature
                 ,
                 Temper
              
               ,
               and
               Humour
               ,
               signifie
               not
               onely
               the
               Inclination
               ,
               but
               the
               Aptitude
               and
               Disposition
               of
               persons
               to
               any
               thing
               .
               So
               we
               say
               Alexander
               the
               Great
               was
               of
               
               an
               Ambitious
               and
               Martial
               
                 Nature
                 ,
                 Mark
                 Anthony
              
               of
               an
               Amorous
               
                 Temper
                 ,
                 Cato
              
               of
               a
               severe
               Humour
               .
               Of
               the
               Humours
               ,
               Melancholy
               (
               whereof
               we
               are
               to
               speak
               )
               is
               divided
               into
               the
               Natural
               ,
               wherewith
               the
               Spleen
               is
               nourish'd
               ,
               and
               that
               which
               is
               Preternatural
               ,
               called
               Atrabilis
               ,
               or
               black
               choler
               .
               The
               one
               is
               like
               to
               a
               Lee
               or
               Sediment
               ,
               the
               other
               to
               the
               same
               Lee
               burnt
               ,
               and
               is
               caus'd
               by
               the
               adustion
               of
               all
               the
               Humours
               ,
               whereof
               the
               worst
               is
               that
               which
               is
               made
               of
               choler
               .
               Again
               ,
               it
               is
               either
               innate
               ,
               or
               acquir'd
               ,
               by
               abuse
               of
               the
               six
               things
               which
               we
               call
               Non-natural
               ,
               as
               Imprisonment
               ,
               solitary
               and
               gloomy
               places
               ,
               immoderate
               watchings
               ,
               Agitations
               and
               Motions
               of
               Body
               and
               Mind
               ,
               especially
               Sadness
               and
               Fear
               ,
               immoderate
               fasting
               ,
               the
               use
               of
               base
               and
               black
               Wines
               ,
               gross
               food
               ,
               as
               Pulse
               ,
               Coleworts
               ,
               Beef
               ,
               especially
               salted
               ,
               and
               Animals
               that
               have
               black
               hair
               ,
               such
               as
               are
               the
               Stag
               ,
               the
               Hare
               ,
               and
               all
               Water
               fowle
               .
               Aristotle
               conceiv'd
               that
               this
               Natural
               Melancholy
               was
               the
               fittest
               humour
               to
               make
               Men
               ingenious
               ;
               as
               he
               treats
               at
               large
               in
               his
               Problemes
               ,
               and
               shews
               that
               the
               greatest
               persons
               that
               have
               excell'd
               in
               Philosophy
               ,
               Policy
               ,
               Poetry
               ,
               and
               other
               Arts
               ,
               have
               partaken
               most
               of
               it
               ;
               yea
               ,
               of
               the
               atribilarious
               Humour
               ,
               as
               
                 Hercules
                 ,
                 Ajax
              
               ,
               and
               Bellerophon
               .
               And
               before
               him
               Hippocrates
               ,
               in
               his
               Book
               
                 De
                 Flatibus
              
               ,
               saith
               ,
               That
               nothing
               contributes
               more
               to
               Prudence
               then
               the
               blood
               in
               a
               good
               consistence
               ,
               as
               the
               Melancholy
               Humour
               is
               .
               Galen
               will
               have
               Dexterity
               to
               proceed
               from
               Choler
               ,
               Integrity
               and
               Constancy
               from
               Melancholy
               .
               The
               first
               reasons
               are
               taken
               from
               the
               similitude
               which
               Melancholy
               hath
               with
               Wine
               I.
               First
               ,
               as
               Wine
               is
               stronger
               upon
               its
               Lee
               ,
               and
               keeps
               longer
               ;
               so
               is
               the
               blood
               upon
               Melancholy
               .
               II.
               The
               Spirit
               which
               is
               drawn
               from
               Wine
               mingled
               with
               its
               Lee
               ,
               is
               far
               better
               then
               that
               which
               is
               drawn
               from
               Wine
               alone
               .
               So
               the
               Spirits
               which
               proceed
               from
               blood
               joyn'd
               with
               Melancholy
               ,
               are
               much
               more
               vigorous
               thereby
               .
               III.
               As
               it
               easier
               to
               leap
               on
               high
               when
               one
               hath
               his
               foot
               upon
               firm
               ground
               ,
               then
               in
               a
               fluid
               place
               ;
               So
               Melancholy
               being
               more
               firm
               then
               the
               other
               Humours
               makes
               the
               Spirits
               bound
               the
               higher
               ,
               and
               they
               are
               also
               better
               reflected
               ;
               as
               the
               rayes
               of
               the
               Sun
               are
               better
               reflected
               by
               the
               Earth
               then
               by
               the
               Water
               .
               IV.
               Melancholy
               persons
               have
               a
               stronger
               Imagination
               ,
               and
               so
               more
               proper
               for
               the
               Sciences
               ;
               because
               Knowledge
               is
               acquir'd
               by
               the
               reception
               of
               Phantasines
               into
               the
               Imagination
               .
               V.
               Old
               Men
               ,
               who
               are
               prudent
               ,
               are
               Melancholy
               .
               Whence
               came
               that
               saying
               ,
               
                 The
                 prudent
                 Mind
                 is
                 in
                 a
                 dry
                 Body
                 .
              
               And
               the
               blood
               of
               studious
               and
               contemplative
               persons
               becomes
               dry
               and
               Melancholy
               by
               study
               .
               Therefore
               Plato
               said
               ,
               That
               the
               Mind
               begins
               to
               flourish
               when
               the
               Body
               is
               pass'd
               its
               flower
               .
               In
               fine
               ,
               the
               Melancholy
               are
               very
               patient
               ,
               and
               are
               not
               discourag'd
               by
               any
               obstacles
               which
               they
               meet
               with
               :
               And
               as
               they
               are
               very
               slow
               in
               taking
               resolutions
               ,
               so
               when
               they
               are
               once
               taken
               ,
               they
               perform
               them
               notwithstanding
               what
               ever
               difficulties
               they
               encounter
               therein
               .
            
             
               The
               Second
               said
               ,
               He
               could
               not
               conceive
               how
               this
               Humour
               
               which
               causeth
               the
               greatest
               diseases
               in
               the
               Spleen
               ,
               and
               in
               the
               Veins
               ,
               the
               
                 Hypochondriacal
                 Dotage
                 ,
                 and
                 the
                 Quartan
                 Ague
              
               ;
               in
               any
               part
               the
               Scirrhus
               and
               
                 the
                 Cancer
              
               ;
               and
               in
               the
               whole
               Body
               the
               Leprosie
               and
               other
               incurable
               diseases
               ,
               should
               increase
               Wit
               and
               contribute
               to
               Prudence
               .
               For
               considering
               it
               even
               in
               its
               natural
               constitution
               ,
               it
               renders
               those
               in
               whom
               it
               predominates
               ,
               of
               
                 a
                 leaden
                 colour
                 ,
                 pensive
                 ,
                 solitary
                 ,
                 slow
                 in
                 motion
                 ,
                 sad
                 and
                 timerous
              
               ;
               and
               causes
               them
               to
               have
               a
               
                 small
                 Pulse
              
               ,
               which
               is
               an
               argment
               of
               the
               weakness
               of
               their
               Spirits
               .
               On
               the
               contrary
               ,
               the
               
                 Sanguine
                 Humour
              
               ,
               opposite
               to
               it
               ,
               hath
               none
               but
               commendable
               signes
               and
               effects
               ;
               a
               
                 rosey
                 colour
                 ,
                 a
                 cheerful
                 aspect
                 ;
                 a
                 sociable
                 humour
                 ,
                 an
                 active
                 promptitude
              
               ;
               In
               brief
               ,
               
                 all
                 actions
                 in
                 perfection
              
               .
               Whence
               it
               follows
               that
               the
               Humours
               of
               a
               well
               temper'd
               Man
               being
               more
               exquisite
               ,
               the
               Spirits
               which
               proceed
               from
               purer
               blood
               must
               be
               also
               more
               more
               refin'd
               .
            
             
               The
               Third
               Said
               ,
               That
               to
               know
               whether
               the
               Melancholy
               Temper
               be
               most
               proper
               for
               Prudence
               ,
               it
               behoveth
               to
               consider
               the
               nature
               both
               of
               Prudence
               and
               of
               Melancholy
               ,
               and
               see
               how
               they
               agree
               together
               .
               Prudence
               is
               the
               
                 Habit
                 of
                 acting
                 according
                 to
                 Reason
                 :
              
               Whereunto
               is
               requisite
               a
               clear
               Knowledge
               of
               the
               End
               of
               Man
               and
               of
               his
               actions
               ,
               as
               also
               of
               the
               Means
               which
               conduce
               to
               that
               end
               ,
               together
               with
               an
               integrity
               and
               firmness
               of
               Mind
               to
               guide
               a
               Man
               in
               the
               election
               and
               practice
               of
               those
               means
               .
               Wherefore
               it
               is
               not
               without
               good
               reason
               that
               Prudence
               is
               accounted
               the
               Queen
               and
               Rule
               of
               all
               Virtues
               ,
               and
               that
               all
               of
               them
               are
               but
               species
               or
               kinds
               of
               Prudence
               :
               Whence
               he
               that
               hath
               all
               the
               Virtues
               ,
               and
               hath
               not
               Prudence
               ,
               cannot
               be
               said
               to
               have
               any
               Virtue
               .
               For
               indeed
               it
               is
               to
               Action
               ,
               what
               Sapience
               or
               Wisedom
               is
               to
               
                 Contemplation
                 .
                 Melancholy
                 not-natural
              
               ,
               which
               becometh
               such
               by
               adustion
               of
               the
               natural
               ,
               of
               the
               Blood
               ,
               Choler
               ,
               and
               salt
               Flegme
               ,
               is
               easily
               inflam'd
               ,
               and
               being
               inflam'd
               renders
               Men
               furious
               ;
               and
               so
               is
               very
               contrary
               to
               Prudence
               ,
               which
               requires
               a
               great
               tranquillity
               and
               moderation
               of
               Mind
               ,
               for
               right
               judging
               of
               the
               End
               of
               things
               ,
               and
               of
               the
               Means
               to
               attain
               thereunto
               .
               Choler
               indeed
               makes
               good
               Wits
               capable
               of
               well
               judging
               of
               the
               End
               and
               the
               Means
               ;
               yea
               ,
               it
               gives
               Courage
               for
               the
               execution
               :
               But
               the
               bilious
               Spirits
               are
               usually
               fickle
               ,
               and
               want
               constancy
               in
               resolutions
               ,
               and
               patience
               in
               executions
               ;
               which
               defects
               are
               very
               remote
               from
               Prudence
               .
               The
               Flegmatick
               have
               ,
               as
               we
               say
               ,
               (
               
                 ny
                 bouche
                 ny
                 esperon
              
               )
               neither
               counsel
               nor
               dispatch
               :
               They
               are
               dull
               both
               of
               Body
               and
               Mind
               ,
               and
               incapable
               of
               understanding
               and
               performing
               well
               .
               The
               Sanguine
               have
               Wit
               good
               enough
               ,
               and
               gentle
               qualities
               ;
               but
               they
               they
               are
               too
               sensual
               and
               tender
               ,
               by
               reason
               of
               the
               softness
               and
               mildness
               of
               the
               numour
               ,
               which
               ought
               to
               be
               moderated
               in
               a
               Prudent
               Man.
               But
               
                 Natural
                 Melancholy
              
               gives
               a
               solid
               Judgement
               ,
               Gravity
               ,
               Constancy
               ,
               Patience
               and
               Temperance
               ,
               which
               are
               the
               principal
               pillars
               of
               Prudence
               .
               So
               then
               ,
               the
               Melancholy
               Temper
               alone
               is
               proper
               for
               it
               ,
               and
               of
               the
               rest
               that
               which
               nearest
               approacheth
               it
               ,
               namely
               the
               Sanguine
               .
               Now
               every
               Temper
               being
               compounded
               
               of
               the
               Four
               Humours
               ,
               that
               in
               which
               Blood
               and
               Natural
               Melancholy
               predominate
               ,
               will
               be
               the
               most
               proper
               of
               all
               for
               Prudence
               .
               For
               these
               two
               Humours
               make
               a
               very
               perspicacious
               Wit
               ,
               and
               a
               profound
               and
               solid
               Judgement
               .
               Melancholy
               when
               moderately
               heated
               by
               the
               Blood
               and
               Choler
               ,
               carries
               a
               Man
               to
               undertake
               and
               execute
               boldly
               and
               confidently
               ,
               because
               it
               is
               with
               knowledge
               of
               the
               End
               and
               Means
               .
               Thus
               I
               have
               given
               you
               the
               Common
               Opinion
               .
               But
               I
               esteem
               it
               absurd
               to
               believe
               that
               the
               
                 Elementary
                 Qualities
              
               cause
               such
               noble
               Effects
               as
               the
               Inclinations
               to
               Prudence
               ,
               Magnanimity
               ,
               Justice
               ,
               and
               other
               Virtues
               .
               For
               they
               are
               caus'd
               by
               the
               Influence
               of
               the
               Stars
               ,
               as
               is
               found
               most
               evidently
               in
               Nativities
               ,
               by
               which
               ,
               without
               seeing
               the
               person
               or
               his
               temper
               ,
               one
               may
               tell
               his
               Inclinations
               .
               But
               because
               in
               every
               Generation
               the
               superior
               and
               inferior
               causes
               concur
               together
               ,
               and
               the
               temper
               almost
               alwayes
               corresponds
               to
               the
               Influences
               ;
               thence
               Aristotle
               and
               Galen
               (
               who
               understood
               not
               the
               true
               Science
               of
               Coelestial
               Powers
               )
               have
               affirm'd
               ,
               (
               the
               former
               in
               his
               Physiognomy
               )
               That
               the
               Manners
               of
               Man
               follow
               his
               Temper
               ;
               And
               the
               latter
               ,
               That
               the
               Temperament
               is
               by
               it self
               the
               first
               and
               true
               efficient
               cause
               of
               all
               the
               actions
               of
               the
               mixt
               Body
               ,
               and
               consequently
               of
               the
               Manners
               of
               a
               Man
               :
               Whereby
               they
               ascribe
               that
               to
               the
               Temper
               which
               ought
               to
               be
               attributed
               onely
               to
               the
               Influences
               .
               And
               indeed
               ,
               the
               Hermetick
               Philosophy
               assignes
               to
               the
               Elementary
               Qualities
               no
               other
               Virtues
               ,
               but
               of
               heating
               ,
               cooling
               ,
               moistning
               ,
               drying
               ,
               condensing
               ,
               and
               rarifying
               .
               Now
               according
               to
               Astrologers
               ,
               Prudence
               is
               from
               the
               influence
               of
               Saturn
               and
               Jupiter
               ,
               (
               who
               preside
               over
               Melancholly
               and
               Blood
               )
               according
               as
               those
               Planets
               reign
               ,
               or
               favourably
               regard
               all
               the
               points
               of
               the
               Ascendant
               and
               the
               Middle
               of
               Heaven
               in
               the
               Nativity
               ;
               which
               are
               the
               principal
               significators
               of
               the
               inclinations
               and
               actions
               of
               a
               Man.
               
            
             
               The
               Fourth
               said
               ,
               That
               to
               attribute
               that
               property
               and
               Virtue
               to
               the
               Humours
               to
               make
               Men
               wise
               and
               intelligent
               ,
               is
               to
               prejudice
               the
               Rational
               Soul
               ,
               which
               being
               immaterial
               needeth
               no
               material
               instrument
               for
               the
               performing
               of
               its
               actions
               ;
               but
               as
               it
               is
               wholly
               Divine
               and
               the
               Image
               of
               God
               ,
               it
               is
               perfectly
               intelligent
               of
               its
               own
               Nature
               ,
               and
               by
               Reason
               the
               noblest
               of
               its
               Faculties
               ,
               of
               it self
               knows
               what
               ever
               is
               most
               hidden
               in
               Nature
               .
               For
               if
               the
               actions
               of
               Knowledge
               and
               Prudence
               depend
               on
               the
               Temper
               of
               the
               Humours
               ,
               then
               that
               which
               now
               produceth
               ratiocination
               in
               me
               should
               have
               been
               the
               food
               which
               I
               took
               yesterday
               :
               And
               so
               those
               things
               ,
               which
               ,
               whilst
               they
               were
               alive
               ,
               had
               no
               other
               actions
               but
               vegetative
               or
               sensitive
               ,
               should
               ,
               when
               they
               are
               dead
               ,
               produce
               intellectual
               .
               The
               Spirits
               alone
               put
               our
               Humours
               in
               motion
               and
               action
               ;
               and
               when
               those
               fail
               ,
               these
               remain
               without
               any
               Virtue
               .
               Nevertheless
               those
               Spirits
               (
               onely
               the
               vehicles
               of
               the
               Rational
               Soul
               )
               are
               not
               the
               Cause
               either
               of
               Knowledge
               or
               Prudence
               ,
               but
               onely
               of
               Life
               :
               much
               less
               can
               those
               excellent
               Qualities
               be
               attributed
               to
               the
               Humours
               .
            
          
           
             
             
               II.
               Whether
               is
               more
               necessary
               in
               a
               State
               Reward
               or
               Punishment
               .
            
             
               Upon
               the
               Second
               Point
               ,
               the
               First
               said
               ,
               That
               Reward
               and
               Punishment
               are
               the
               two
               pillars
               of
               a
               State
               ;
               one
               for
               the
               satisfying
               of
               Merit
               ,
               and
               encouraging
               Men
               to
               Virtue
               ;
               the
               other
               for
               restraining
               Malefactors
               ,
               and
               turning
               them
               from
               Vice.
               That
               consequently
               they
               are
               both
               necessary
               ,
               and
               almost
               inseparable
               .
               Nevertheless
               Reward
               seemes
               to
               have
               some
               degree
               of
               necessity
               above
               the
               other
               ;
               because
               though
               Punishment
               ,
               with
               its
               eight
               species
               ,
               (
               which
               are
               Fine
               ,
               Imprisonment
               ,
               Stripes
               ,
               Retaliation
               ,
               Ignominy
               ,
               Banishment
               ,
               Servitude
               ,
               and
               Death
               ,
               )
               serves
               for
               Example
               and
               for
               satisfaction
               to
               Distributive
               Justice
               ,
               (
               whose
               end
               is
               to
               extinguish
               Crimes
               and
               reform
               them
               )
               and
               secure
               the
               Good
               against
               the
               Bad
               ;
               (
               whence
               the
               Wise-man
               commandeth
               Magistrates
               to
               break
               off
               Iniquity
               ,
               and
               govern
               with
               a
               rod
               of
               Iron
               )
               yet
               is
               it
               not
               good
               in
               all
               times
               ,
               nor
               in
               all
               places
               .
               And
               Sylla
               did
               prudently
               in
               not
               punishing
               his
               Souldiers
               ,
               who
               slew
               the
               Praetor
               Albinus
               in
               a
               Sedition
               .
               On
               the
               contrary
               ,
               Reward
               is
               alwayes
               necessary
               ,
               and
               every
               where
               welcome
               ,
               being
               the
               wages
               of
               Virtue
               ,
               as
               the
               other
               is
               of
               Vice.
               'T
               is
               for
               that
               the
               Labourer
               cultivates
               the
               Earth
               ,
               that
               the
               Souldier
               goes
               to
               the
               War
               ,
               and
               that
               good
               Wits
               employ
               their
               time
               in
               excellent
               and
               profitable
               inventions
               .
               Darius
               preserv'd
               his
               Kingdom
               by
               having
               rewarded
               Zopyrus
               ;
               And
               on
               the
               contrary
               ,
               Philip
               lost
               the
               City
               of
               Damas
               for
               want
               of
               gratifying
               Milesius
               ,
               by
               whose
               means
               he
               had
               won
               it
               .
               So
               that
               it
               is
               with
               good
               reason
               that
               Pliny
               saith
               ,
               in
               his
               Panegyrick
               ,
               That
               the
               recompences
               of
               good
               and
               bad
               deeds
               make
               Men
               good
               or
               bad
               .
            
             
               The
               Second
               said
               ,
               That
               in
               the
               beginning
               of
               the
               World
               ,
               when
               our
               Nature
               was
               created
               in
               the
               perfection
               of
               a
               lust
               Aequilibrium
               ,
               we
               had
               on
               the
               one
               side
               the
               inferior
               part
               of
               the
               Soul
               wholly
               subject
               to
               the
               superior
               ;
               and
               on
               the
               other
               this
               superior
               Soul
               absolutely
               submissive
               to
               the
               Divine
               Will.
               But
               the
               first
               Man
               having
               broken
               that
               Aequilibrium
               by
               his
               sin
               ,
               and
               turn'd
               the
               balance
               towards
               the
               side
               of
               Evil
               ;
               this
               Counterpoise
               ,
               which
               like
               infectious
               Leven
               is
               left
               in
               the
               flesh
               of
               Adam
               ,
               hath
               given
               us
               all
               a
               tendency
               and
               inclination
               to
               Evil.
               Hence
               it
               is
               that
               Men
               are
               lead
               into
               all
               sorts
               of
               Vices
               ;
               and
               because
               't
               is
               the
               property
               of
               sin
               to
               blind
               the
               Mind
               ,
               and
               cloud
               the
               Memory
               with
               the
               Reason
               ;
               they
               have
               also
               forgotten
               the
               way
               which
               they
               ought
               to
               keep
               ,
               that
               they
               might
               live
               like
               reasonable
               Men.
               For
               remedy
               whereof
               ,
               not
               onely
               God
               ,
               who
               from
               all
               Eternity
               purposed
               our
               Reparation
               ,
               but
               also
               Men
               most
               vers'd
               in
               the
               knowledge
               of
               Good
               and
               Evil
               have
               establish'd
               Laws
               ,
               to
               restore
               Man
               to
               his
               Aequilibrium
               ,
               and
               contain
               him
               in
               his
               duty
               both
               towards
               God
               and
               Humane
               Society
               .
               But
               because
               Original
               Sin
               powerfully
               inclines
               us
               to
               Evil
               from
               our
               Nativitie
               ,
               and
               it
               is
               very
               rare
               ,
               if
               not
               impossible
               ,
               to
               find
               any
               one
               that
               erres
               and
               perseveres
               so
               wilfully
               without
               fear
               or
               hope
               ;
               therefore
               God
               and
               Kings
               have
               appointed
               two
               powerful
               counterpoises
               ,
               Rewards
               and
               Punishments
               ;
               the
               former
               ,
               for
               good
               and
               virtuous
               actions
               ,
               the
               latter
               ,
               for
               the
               Transgression
               of
               their
               Laws
               .
               Since
               
               then
               Punishment
               is
               onely
               for
               Transgression
               of
               Laws
               ,
               and
               Reward
               for
               those
               who
               besides
               observing
               them
               ,
               proceed
               further
               to
               virtuous
               actions
               and
               such
               as
               are
               profitable
               to
               the
               publick
               ;
               It
               is
               certain
               ,
               the
               former
               of
               the
               two
               is
               most
               necessary
               in
               a
               State
               ,
               as
               that
               to
               which
               Men
               are
               most
               prone
               .
               For
               it
               is
               most
               true
               ,
               that
               Men
               are
               naturally
               more
               inclin'd
               to
               Evil
               then
               to
               Good
               ,
               because
               they
               are
               corrupted
               by
               Original
               Sin
               ;
               and
               we
               know
               the
               most
               part
               would
               willingly
               desire
               to
               grow
               great
               by
               the
               loss
               of
               others
               ,
               and
               to
               plunge
               themselves
               in
               Pleasures
               and
               Riches
               ,
               if
               they
               were
               not
               restrain'd
               by
               the
               rigor
               of
               Laws
               .
               This
               is
               further
               confirmed
               ,
               because
               the
               Laws
               of
               Men
               are
               better
               observed
               then
               the
               Divine
               Laws
               ;
               not
               but
               that
               Men
               are
               as
               ready
               to
               infringe
               those
               ,
               as
               these
               of
               God
               ,
               who
               forbears
               and
               is
               patient
               after
               the
               sin
               of
               Man
               ;
               but
               because
               the
               penalties
               of
               Humane
               Laws
               are
               appointed
               for
               this
               Life
               ,
               and
               we
               behold
               Criminals
               publickly
               executed
               .
               Wherefore
               Punishment
               is
               the
               most
               necessary
               in
               a
               State.
               Nevertheless
               Reward
               is
               not
               unprofitable
               ,
               because
               it
               serves
               to
               excite
               to
               well
               doing
               ,
               and
               is
               frequently
               propos'd
               in
               the
               Divine
               Laws
               ;
               the
               corruption
               of
               our
               Nature
               not
               permitting
               us
               to
               be
               lead
               to
               do
               good
               ,
               for
               the
               sake
               of
               good
               alone
               .
               Moreover
               ,
               our
               own
               necessity
               constrains
               us
               to
               seek
               the
               support
               of
               our
               Life
               by
               our
               Labours
               ,
               and
               to
               eat
               our
               Bread
               in
               the
               sweat
               of
               our
               Countenances
               ,
               as
               our
               Sentence
               importeth
               .
               But
               to
               determine
               whether
               it
               be
               alwayes
               fit
               to
               reward
               or
               punish
               ,
               when
               there
               is
               occasion
               ,
               this
               depends
               upon
               many
               circumstances
               of
               Times
               ,
               Places
               ,
               and
               Persons
               :
               wherein
               a
               good
               part
               of
               the
               skill
               of
               a
               States-man
               consists
               .
               Yet
               when
               Reward
               or
               Punishment
               tends
               to
               the
               good
               of
               the
               publick
               ,
               or
               the
               honour
               of
               the
               Prince
               ;
               neither
               the
               one
               nor
               the
               other
               ought
               to
               be
               omitted
               ,
               in
               my
               opinion
               ,
               so
               far
               as
               is
               possible
               .
            
             
               The
               Third
               said
               ,
               That
               the
               Distick
               which
               imports
               ,
               That
               the
               good
               hate
               sin
               out
               of
               the
               love
               of
               Virtue
               ,
               and
               the
               wicked
               out
               of
               the
               fear
               of
               Punishment
               ,
               voids
               the
               question
               .
               For
               since
               the
               good
               have
               nothing
               to
               do
               with
               any
               other
               Reward
               but
               what
               they
               find
               in
               their
               own
               satisfaction
               ,
               knowing
               otherwise
               that
               they
               are
               oblig'd
               to
               do
               well
               ;
               and
               the
               wicked
               need
               no
               other
               salary
               but
               the
               Punishment
               due
               to
               their
               Crimes
               ;
               it
               seemes
               Punishment
               is
               not
               onely
               necessary
               ,
               but
               alone
               necessary
               in
               a
               State.
               Not
               but
               that
               Reward
               serves
               for
               ornament
               ,
               and
               for
               its
               better
               being
               ,
               as
               Sauces
               do
               to
               raise
               the
               languishing
               Appetite
               ;
               But
               in
               reference
               to
               absolute
               necessity
               ,
               no
               person
               can
               say
               that
               they
               are
               to
               be
               compar'd
               together
               .
               For
               although
               Plato
               calls
               Reward
               and
               Punishment
               the
               two
               grand
               Daemons
               of
               Humane
               Society
               ,
               yet
               it
               is
               not
               thence
               to
               be
               infer'd
               that
               the
               one
               ought
               to
               be
               parallel'd
               with
               the
               other
               ,
               which
               is
               better
               understood
               by
               experience
               .
               For
               compare
               an
               Inter-regnum
               ,
               wherein
               Crimes
               are
               not
               punish'd
               ,
               with
               a
               conjuncture
               wherein
               no
               persons
               are
               rewarded
               ;
               this
               latter
               indeed
               will
               discontent
               those
               that
               have
               a
               good
               opinion
               of
               their
               own
               merit
               ;
               but
               the
               former
               will
               be
               so
               destructive
               that
               no
               Man
               can
               be
               secure
               of
               his
               Goods
               ,
               Honour
               ,
               or
               Life
               .
               On
               the
               contrary
               ,
               phancy
               
               a
               State
               willing
               to
               reward
               all
               that
               do
               well
               ,
               it
               cannot
               be
               done
               by
               Honours
               ,
               but
               the
               same
               will
               be
               vilifi'd
               by
               their
               multitude
               ;
               nor
               by
               money
               ,
               without
               ruining
               some
               to
               enrich
               others
               .
               Wherefore
               Reward
               is
               much
               less
               necessary
               then
               Punishment
               .
               Which
               I
               affirm
               in
               behalf
               of
               truth
               ,
               and
               not
               in
               complyance
               with
               my
               particular
               opinion
               ,
               being
               no
               more
               void
               of
               Appetite
               then
               others
               ;
               but
               the
               experience
               of
               the
               ancient
               Greeks
               and
               Romans
               ,
               and
               of
               the
               Spaniards
               and
               Portugals
               ,
               (
               the
               former
               of
               which
               had
               all
               the
               spoils
               of
               other
               Nations
               ,
               and
               the
               latter
               all
               the
               Gold
               discover'd
               in
               the
               Indies
               )
               shews
               us
               that
               Reward
               doth
               not
               hinder
               discontents
               and
               revolts
               :
               Yea
               ,
               it
               is
               found
               that
               the
               Reward
               given
               to
               one
               (
               unless
               it
               be
               accounted
               just
               by
               all
               the
               world
               ,
               which
               is
               a
               rare
               thing
               )
               contents
               less
               ,
               and
               for
               a
               less
               time
               him
               that
               receives
               it
               ,
               then
               it
               excites
               discontents
               in
               all
               others
               that
               cannot
               get
               as
               much
               :
               Like
               a
               Mistress
               ,
               who
               for
               one
               favourite
               makes
               a
               thousand
               jealous
               and
               desperate
               .
               Whereas
               the
               Punishment
               of
               one
               single
               person
               serves
               for
               an
               example
               and
               powerful
               lesson
               to
               all
               others
               .
               Add
               hereunto
               ,
               that
               Reward
               being
               the
               sweetest
               when
               it
               is
               least
               expected
               ,
               good
               people
               who
               alone
               deserve
               it
               ,
               are
               forward
               to
               believe
               and
               to
               publish
               that
               they
               meant
               none
               at
               all
               .
            
          
        
         
           
             CONFERENCE
             XIV
             .
          
           
             
               I.
               Of
               the
               Seat
               of
               Folly.
               II.
               Whether
               a
               Man
               or
               Woman
               be
               most
               inclin'd
               to
               Love.
               
            
          
           
             
               I.
               Of
               the
               Seat
               of
               Folly.
               
            
             
               HE
               that
               began
               upon
               the
               first
               point
               said
               ,
               That
               this
               Question
               is
               not
               unprofitable
               ,
               because
               it
               concernes
               the
               original
               and
               place
               of
               the
               greatest
               evil
               that
               can
               befall
               the
               more
               noble
               part
               of
               Man
               :
               The
               decision
               of
               which
               will
               teach
               us
               to
               avoid
               the
               assaults
               of
               this
               Enemy
               the
               more
               easily
               ,
               when
               we
               know
               where
               it
               is
               lodg'd
               .
               Nor
               is
               it
               new
               ;
               for
               the
               Abderites
               having
               sent
               for
               Hippocrates
               to
               cure
               Democritus
               of
               the
               Folly
               which
               they
               impertinently
               conceiv'd
               him
               guilty
               of
               ,
               sound
               him
               busier
               after
               this
               inquiry
               by
               the
               dissection
               of
               many
               Animals
               .
               But
               it
               is
               very
               difficult
               to
               comprehend
               ,
               for
               a
               thing
               ought
               to
               be
               introduc'd
               into
               our
               Phancy
               that
               we
               may
               reason
               upon
               it
               ,
               and
               Folly
               is
               a
               perversion
               of
               that
               Ratiocination
               .
               Now
               Folly
               is
               taken
               either
               relatively
               or
               absolutely
               .
               In
               the
               first
               acception
               ,
               he
               that
               doth
               any
               thing
               contrary
               to
               the
               common
               opinion
               is
               call'd
               a
               fool
               .
               So
               't
               is
               proverbially
               said
               ,
               
                 Chacun
                 à
                 sa
                 marotte
                 ,
                 Every
                 one
                 hath
                 his
                 bable
                 .
              
               One
               is
               accounted
               foolish
               for
               being
               too
               much
               addicted
               to
               meddals
               ,
               another
               to
               Pictures
               ,
               Flowers
               ,
               or
               some
               such
               thing
               ,
               of
               more
               curiosity
               then
               benefit
               .
               Yea
               one
               and
               the
               same
               person
               will
               sometimes
               say
               ,
               I
               am
               a
               great
               fool
               for
               having
               done
               this
               or
               that
               .
               That
               which
               seemes
               Wisedom
               to
               one
               ,
               is
               oftentimes
               Folly
               to
               others
               .
               Thus
               ought
               that
               to
               be
               understood
               which
               
                 S.
                 Paul
              
               saith
               ,
               
                 The
                 Wisedom
                 of
                 Men
                 is
                 Folly
                 before
                 God.
              
               Absolute
               
               Folly
               is
               Absurdness
               ,
               consisting
               in
               the
               privation
               and
               depravation
               of
               the
               action
               of
               reasoning
               .
               So
               that
               me-thinks
               it
               may
               be
               answer'd
               to
               the
               present
               Question
               touching
               the
               seat
               of
               Folly
               ,
               that
               the
               laesion
               or
               abolition
               of
               any
               action
               being
               in
               the
               same
               organ
               in
               which
               it
               is
               exercis'd
               well
               ,
               (
               as
               blindness
               in
               that
               part
               wherewith
               we
               see
               )
               the
               seat
               of
               Folly
               must
               be
               the
               same
               with
               that
               of
               Reason
               ;
               which
               is
               therefore
               to
               be
               inquired
               by
               us
               .
               But
               because
               Ratiocination
               cannot
               injure
               it self
               ,
               (
               for
               the
               Intellect
               useth
               no
               Corporeal
               Organ
               to
               understand
               ,
               but
               onely
               the
               Memory
               ,
               the
               Imagination
               ,
               and
               the
               
                 Common
                 Sense
              
               ,
               without
               which
               it
               cannot
               apprehend
               ,
               nor
               they
               without
               the
               Corporeal
               Organs
               which
               are
               in
               the
               Brain
               )
               some
               have
               held
               that
               the
               Soul
               performeth
               not
               its
               reasoning
               with
               one
               single
               Organ
               ,
               but
               with
               many
               together
               .
               Others
               have
               ventur'd
               to
               assign
               some
               particular
               place
               thereunto
               .
               The
               former
               opinion
               is
               founded
               :
               I.
               Upon
               the
               Maxime
               ,
               That
               the
               whole
               Soul
               is
               in
               the
               whole
               Body
               ,
               and
               the
               whole
               Soul
               is
               in
               every
               part
               ,
               and
               consequently
               she
               perform
               es
               her
               actions
               in
               the
               whole
               Body
               .
               II.
               That
               't
               is
               the
               temperature
               of
               the
               Humours
               which
               are
               throughout
               the
               whole
               Body
               ,
               that
               serves
               for
               an
               instrument
               to
               the
               Soul.
               III.
               That
               the
               animal
               spirits
               are
               made
               of
               the
               natural
               and
               the
               vital
               ;
               and
               so
               all
               the
               parts
               together
               contribute
               to
               Ratiocination
               ,
               and
               not
               the
               Animal
               alone
               .
               Consequently
               ,
               also
               ,
               the
               whole
               Body
               ,
               and
               not
               the
               Brain
               alone
               .
               IV.
               That
               the
               Brain
               in
               other
               Animals
               is
               perfectly
               like
               in
               structure
               to
               that
               of
               Man
               ,
               having
               the
               same
               membranes
               and
               medullous
               substance
               ,
               the
               same
               sinuosities
               ,
               ventricles
               and
               veins
               ;
               yet
               he
               differs
               from
               a
               Beast
               in
               the
               whole
               form
               and
               figure
               ;
               and
               therefore
               must
               be
               consider'd
               intire
               ,
               and
               not
               in
               one
               part
               alone
               .
               Lastly
               ,
               that
               as
               God
               is
               most
               eminently
               in
               Heaven
               ,
               yet
               acts
               no
               less
               upon
               Earth
               ;
               So
               Reason
               ,
               which
               is
               his
               image
               ,
               discovers
               it self
               best
               in
               the
               Brain
               ,
               yet
               ceaseth
               not
               to
               display
               it self
               in
               the
               Heart
               and
               other
               parts
               ,
               which
               are
               not
               moved
               ,
               and
               perform
               not
               most
               of
               their
               actions
               but
               by
               Reason
               ,
               and
               the
               Will
               which
               is
               subject
               to
               it
               .
               The
               Second
               Opinion
               is
               ,
               That
               the
               Judgement
               is
               made
               in
               one
               of
               the
               
                 four
                 ventricles
              
               of
               the
               Brain
               ,
               which
               most
               account
               to
               be
               the
               third
               ,
               as
               the
               fourth
               is
               attributed
               to
               Memory
               ,
               and
               the
               two
               first
               or
               interior
               to
               the
               Imagination
               :
               Whence
               it
               is
               that
               we
               scratch
               the
               hinder
               part
               of
               the
               head
               ,
               as
               if
               to
               chafe
               it
               ,
               when
               we
               would
               remember
               any
               thing
               :
               that
               we
               lift
               up
               the
               head
               when
               we
               are
               about
               to
               imagine
               ,
               and
               hold
               it
               in
               a
               middle
               situation
               when
               we
               reason
               .
               Which
               is
               further
               confirmed
               ,
               for
               that
               they
               are
               wounded
               or
               hurt
               in
               those
               places
               ,
               respectively
               have
               those
               faculties
               impaired
               or
               abolish'd
               .
               Now
               to
               find
               the
               causes
               of
               such
               Laesion
               of
               the
               faculties
               ,
               we
               must
               consider
               what
               is
               necessary
               for
               the
               exercising
               of
               them
               .
               Three
               things
               are
               so
               ,
               the
               Agent
               ,
               the
               Organ
               ,
               and
               the
               Object
               .
               The
               Soul
               which
               is
               the
               Agent
               ,
               admitting
               (
               neither
               magis
               nor
               minus
               )
               no
               degrees
               ,
               being
               immortal
               and
               in
               no
               wise
               susceptible
               of
               alteration
               ,
               cannot
               be
               hurt
               .
               The
               Brain
               ,
               which
               is
               the
               Organ
               ,
               being
               well
               or
               ill
               dispos'd
               ,
               either
               by
               distemper
               ,
               or
               ill
               conformation
               ,
               or
               solution
               of
               continuity
               ,
               may
               help
               or
               hinder
               the
               Memory
               and
               the
               Imagination
               .
               
               The
               Object
               also
               may
               be
               fallacious
               ,
               and
               represent
               to
               us
               that
               which
               is
               not
               .
            
             
               The
               Second
               said
               ,
               Folly
               comes
               either
               from
               the
               Nativity
               ,
               as
               some
               are
               born
               deaf
               and
               dumb
               ,
               or
               after
               the
               birth
               .
               From
               the
               Nativity
               ,
               when
               the
               natural
               heat
               is
               deficient
               ;
               as
               in
               small
               heads
               ,
               which
               have
               too
               little
               quantity
               of
               Brain
               ,
               or
               those
               that
               are
               flat-headed
               ,
               or
               of
               some
               other
               bad
               figure
               containing
               less
               then
               the
               round
               ,
               and
               discomposing
               the
               Organs
               ;
               Or
               on
               the
               contrary
               ,
               in
               great
               heads
               which
               are
               said
               to
               have
               little
               Wit
               ,
               because
               the
               Spirits
               are
               too
               much
               dispers'd
               and
               humid
               ,
               as
               we
               see
               in
               Children
               .
               After
               the
               Birth
               ,
               as
               it
               happens
               to
               decripet
               Old
               Men
               ,
               to
               such
               as
               live
               in
               a
               thick
               Air
               ,
               or
               through
               watchings
               ,
               fastings
               ,
               excessive
               afflictions
               ,
               diseases
               ,
               falls
               or
               blows
               ,
               especially
               if
               an
               Impostume
               follow
               .
               For
               in
               such
               cases
               there
               are
               instances
               of
               great
               forgetfulness
               or
               Folly
               ,
               as
               Gaza
               forgot
               even
               his
               own
               Name
               :
               It
               is
               divided
               into
               
                 Deliration
                 ,
                 Phrensie
                 ,
                 Melancholy
              
               ,
               and
               Madness
               .
               Though
               the
               word
               Deliration
               be
               taken
               for
               all
               sorts
               of
               Folly
               ,
               yet
               it
               more
               strictly
               signifies
               that
               which
               is
               caus'd
               by
               rising
               of
               the
               hot
               humours
               and
               vapours
               to
               the
               Brain
               ,
               and
               frequently
               accompanies
               Fevers
               and
               Inflammations
               of
               the
               internal
               parts
               .
               Phrensie
               is
               an
               Inflammation
               of
               the
               membranes
               of
               the
               Brain
               ,
               caus'd
               by
               the
               bilious
               blood
               or
               humour
               ,
               usually
               with
               a
               Fever
               ,
               and
               a
               languid
               Pulfe
               ,
               in
               regard
               such
               phrenctick
               persons
               are
               intent
               upon
               other
               things
               ,
               whereby
               their
               respiration
               is
               less
               frequent
               .
               Melancholy
               (
               both
               the
               Ideopathical
               ,
               which
               is
               in
               the
               Vessels
               of
               the
               Brain
               ;
               and
               the
               Sympathetical
               ,
               or
               Hypochondrical
               ,
               which
               ariseth
               from
               the
               Liver
               ,
               the
               Spleen
               ,
               and
               the
               Mesentery
               )
               ariseth
               from
               that
               humour
               troubling
               the
               Brain
               ;
               and
               by
               its
               blackness
               making
               the
               patients
               sad
               and
               timerous
               ;
               or
               as
               Averroes
               will
               have
               it
               ,
               by
               its
               coldness
               ,
               because
               Heat
               emboldens
               ,
               and
               Cold
               makes
               fearful
               ,
               as
               we
               see
               in
               Women
               .
               As
               this
               humour
               causeth
               Prudence
               and
               Wisedom
               when
               it
               is
               in
               its
               natural
               quality
               ,
               so
               when
               it
               is
               corrupted
               it
               produceth
               Folly
               ;
               there
               being
               as
               little
               distance
               between
               the
               one
               and
               the
               other
               ,
               as
               between
               the
               string
               of
               a
               Lute
               stretch'd
               up
               to
               the
               highest
               pitch
               ,
               and
               the
               same
               when
               it
               is
               broken
               :
               Which
               made
               Montaigne
               say
               ,
               That
               
                 there
                 is
                 but
                 one
                 turn
                 of
                 a
                 peg
                 between
                 Wisedom
                 and
                 Folly.
              
               If
               this
               Melancholy
               humour
               be
               moveable
               and
               bilious
               ,
               it
               will
               cause
               imaginations
               of
               various
               absurd
               things
               ,
               like
               to
               those
               of
               Dreams
               .
               Wherefore
               Aristotle
               compares
               the
               fame
               to
               waters
               in
               motion
               ,
               which
               alwayes
               represent
               objects
               ill
               .
               If
               it
               be
               more
               fix'd
               ,
               it
               causeth
               insuperable
               Opiniastry
               .
               As
               is
               observ'd
               in
               those
               who
               phancy
               themselves
               Pitchers
               ,
               Cocks
               ,
               Geese
               ,
               Hens
               ,
               Glass
               ,
               Criminals
               ,
               Dead
               ,
               Damned
               ,
               and
               so
               in
               infinitum
               ,
               according
               to
               the
               diversity
               of
               Phancies
               ,
               Conditions
               ,
               and
               Inclinations
               .
               The
               Folly
               of
               Love
               is
               of
               this
               kind
               ,
               which
               hath
               caus'd
               desperation
               and
               death
               to
               many
               .
               Lastly
               ,
               Mania
               ,
               or
               Madness
               ,
               is
               an
               alienation
               of
               the
               Mind
               ,
               not
               mingled
               with
               fear
               and
               sadness
               ,
               as
               Melancholy
               is
               ,
               but
               with
               boldness
               and
               fury
               ,
               caus'd
               by
               the
               igneous
               and
               boyling
               Spirits
               of
               the
               other
               Choler
               ,
               which
               possessing
               the
               Brain
               ,
               and
               at
               times
               the
               whole
               Body
               ,
               
               by
               their
               immoderate
               heat
               render
               Men
               foolish
               ,
               furious
               ,
               and
               daring
               .
               Such
               a
               heat
               ,
               that
               they
               are
               insensible
               of
               cold
               in
               mid
               Winter
               ,
               though
               stark
               naked
               ;
               sometimes
               so
               excessive
               that
               it
               degenerates
               into
               Lycanthropy
               ,
               rage
               ,
               and
               many
               other
               furious
               diseases
               .
               By
               the
               induction
               of
               all
               which
               species
               of
               Folly
               ,
               it
               appears
               ,
               that
               whence
               soever
               the
               matter
               which
               causeth
               Folly
               ariseth
               ,
               it
               makes
               its
               impression
               in
               the
               Brain
               .
               For
               though
               the
               Soul
               be
               as
               much
               in
               the
               heel
               as
               the
               head
               ,
               yet
               it
               is
               improper
               to
               place
               Wisedom
               in
               the
               heel
               ,
               but
               it
               may
               reasonably
               be
               assign'd
               to
               the
               Brain
               .
               Yet
               to
               circumscribe
               it
               to
               a
               certain
               place
               ,
               excluding
               any
               other
               ,
               me-thinks
               ought
               no
               more
               to
               be
               done
               ,
               then
               to
               assign
               some
               particular
               corner
               of
               a
               Chamber
               to
               an
               Intelligence
               ,
               of
               the
               Nature
               of
               which
               the
               Soul
               participates
               .
            
             
               The
               Third
               said
               ,
               Melancholy
               is
               the
               cause
               of
               Prudence
               onely
               
                 by
                 accident
              
               ,
               hindring
               by
               its
               dryness
               the
               too
               great
               mobility
               of
               the
               Blood
               ,
               and
               by
               its
               coldness
               checking
               the
               too
               impetuous
               sallies
               of
               the
               Spirits
               ;
               but
               it
               is
               
                 by
                 it self
              
               the
               cause
               of
               Folly
               ,
               and
               also
               of
               the
               two
               other
               Syncopies
               ,
               Eclipses
               ,
               and
               Alienations
               of
               the
               Judgement
               which
               are
               observ'd
               in
               the
               Apoplexy
               and
               the
               Epilepsie
               ,
               or
               Falling-sickness
               .
               If
               Melancholy
               abound
               in
               the
               Brain
               ,
               it
               either
               possesses
               its
               ventricles
               ,
               or
               predominates
               over
               its
               temper
               .
               If
               it
               be
               in
               the
               ventricles
               ,
               it
               either
               molests
               them
               by
               its
               malignity
               and
               acrimony
               ,
               and
               causeth
               the
               Epilepsie
               ;
               or
               else
               it
               fills
               them
               ,
               and
               causeth
               the
               Apoplexy
               .
               For
               as
               we
               put
               Oyl
               upon
               a
               piece
               of
               Wine
               that
               is
               prone
               to
               decay
               and
               sowre
               ;
               which
               Oyl
               being
               aerious
               ,
               and
               consequently
               humid
               ,
               by
               its
               subtile
               and
               unctuous
               humidity
               keeps
               its
               particles
               so
               united
               ,
               that
               the
               Spirits
               of
               the
               Wine
               cannot
               penetrate
               through
               it
               ;
               and
               so
               being
               cover'd
               by
               it
               ,
               they
               are
               restrain'd
               and
               tarry
               in
               the
               Wine
               :
               In
               like
               manner
               Melancholy
               by
               its
               tenacious
               and
               glutinous
               viscosity
               ,
               like
               black
               shining
               pitch
               ,
               keeps
               its
               particles
               so
               conjoyn'd
               ,
               that
               the
               Spirit
               contain'd
               in
               the
               ventricles
               ,
               cannot
               issue
               forth
               into
               the
               Nerves
               to
               serve
               for
               voluntary
               motion
               and
               the
               functions
               of
               sense
               ;
               whence
               followes
               their
               cessation
               .
               But
               if
               the
               Melancholy
               Humour
               presseth
               the
               ventricles
               by
               its
               troublesome
               weight
               ,
               then
               they
               retire
               ,
               and
               by
               their
               retiring
               cause
               that
               universal
               contraction
               of
               the
               Nerves
               .
               If
               this
               Humour
               prevail
               over
               its
               temper
               ,
               then
               it
               causeth
               deliration
               or
               Dotage
               ,
               and
               that
               in
               two
               manners
               .
               For
               if
               it
               exceed
               in
               dryness
               ,
               which
               is
               a
               quality
               that
               admits
               degrees
               ,
               then
               by
               that
               dryness
               (
               which
               is
               symbolical
               and
               a
               kin
               to
               heat
               )
               it
               attracts
               the
               Spirits
               to
               it self
               ,
               as
               it
               were
               to
               make
               them
               revolt
               from
               their
               Prince
               ,
               and
               to
               debauch
               them
               from
               their
               duty
               ;
               employes
               them
               to
               fury
               and
               rage
               ,
               and
               causes
               madness
               ,
               making
               them
               follow
               its
               own
               motions
               ,
               which
               are
               wholly
               opposite
               to
               Nature
               .
               For
               being
               cold
               ,
               dry
               ,
               black
               ,
               gloomy
               ,
               an
               enemy
               to
               light
               ,
               society
               and
               peace
               ,
               it
               aims
               at
               nothing
               but
               what
               is
               destructive
               to
               Man.
               But
               if
               the
               cold
               in
               this
               humour
               exceed
               the
               dry
               ,
               then
               it
               will
               cause
               the
               disease
               called
               Melancholly
               ,
               which
               is
               pure
               Folly
               ,
               and
               makes
               the
               timerous
               ,
               trembling
               sad
               fools
               ;
               for
               cold
               not
               onely
               compresseth
               and
               incloseth
               the
               Spirits
               in
               the
               Brain
               ,
               and
               
               stupifies
               them
               so
               as
               to
               become
               unactive
               ,
               but
               hath
               also
               a
               back
               blow
               upon
               the
               Heart
               ,
               the
               reflux
               of
               its
               infection
               exhaling
               even
               to
               that
               seat
               of
               life
               ,
               and
               streightning
               it
               into
               it self
               ,
               whereby
               its
               Spirits
               become
               half
               mortifi'd
               .
               Moreover
               ,
               this
               Humour
               sometimes
               piercing
               through
               the
               Brain
               comes
               about
               with
               a
               circumference
               ,
               and
               lodges
               amongst
               the
               Humours
               of
               the
               Eye
               ,
               placing
               it self
               before
               the
               pupil
               ,
               and
               the
               Crystalline
               ,
               under
               the
               Tunicles
               which
               cover
               it
               :
               by
               which
               means
               the
               Melancholy
               persons
               seem
               to
               behold
               dreadful
               Objects
               abroad
               ,
               but
               it
               is
               within
               his
               Eye
               that
               he
               sees
               them
               .
               As
               for
               the
               same
               reason
               they
               who
               have
               the
               beginning
               of
               a
               suffusion
               imagine
               that
               flyes
               ,
               flocks
               of
               wool
               ,
               or
               little
               hairs
               ,
               because
               of
               the
               Humour
               contain'd
               there
               ;
               which
               if
               it
               be
               Blood
               ,
               they
               seem
               red
               ;
               if
               Choler
               ,
               yellow
               ;
               if
               Melancholy
               ,
               black
               .
               But
               in
               all
               the
               cases
               hitherto
               alledg'd
               ,
               me-thinks
               ,
               the
               Seat
               of
               Folly
               is
               the
               same
               with
               that
               of
               Imagination
               ,
               which
               is
               the
               Brain
               ,
               and
               not
               any
               of
               the
               ventricles
               in
               particular
               :
               for
               since
               the
               Intellect
               acteth
               upon
               the
               phantasmes
               of
               the
               Imagination
               ,
               this
               upon
               the
               report
               of
               the
               
                 Common
                 Sense
              
               ,
               and
               this
               upon
               the
               information
               of
               the
               External
               Senses
               ,
               which
               are
               diffus'd
               throughout
               all
               the
               Brain
               ,
               and
               each
               possesseth
               a
               part
               of
               it
               ,
               the
               whole
               Brain
               must
               necessarily
               contribute
               to
               Ratiocination
               .
            
          
           
             
               II.
               Whether
               Women
               or
               Men
               are
               more
               inclin'd
               to
               Love.
               
            
             
               Upon
               the
               Second
               Point
               ,
               the
               First
               said
               ,
               Women
               are
               of
               a
               more
               amorous
               complexion
               then
               Men.
               For
               the
               Spirits
               of
               Women
               being
               more
               subtile
               ,
               (
               according
               to
               Aristotle's
               Maxime
               ,
               That
               such
               as
               have
               more
               tender
               flesh
               have
               more
               subtile
               Spirits
               )
               they
               are
               carri'd
               with
               more
               violence
               to
               amiable
               Objects
               .
               And
               Love
               being
               ,
               according
               to
               Plato
               ,
               the
               off-spring
               of
               Plenty
               and
               Indigence
               ;
               that
               of
               Women
               arising
               from
               Indigence
               and
               Necessity
               ,
               moves
               them
               more
               powerfully
               to
               obtain
               what
               they
               need
               ,
               then
               that
               of
               Men
               ,
               which
               proceedeth
               from
               Plenty
               and
               a
               desire
               to
               communicate
               .
               And
               therefore
               the
               Philosopher
               saith
               ,
               the
               Woman
               desires
               the
               Man
               ,
               in
               the
               same
               manner
               that
               the
               first
               Matter
               doth
               new
               forms
               ,
               wherewith
               it
               is
               insatiable
               .
               The
               little
               knowledge
               they
               have
               of
               the
               goodness
               of
               what
               they
               affect
               causeth
               them
               also
               to
               love
               with
               greater
               ardour
               .
               Moreover
               ,
               the
               Restraint
               which
               they
               ought
               to
               observe
               ,
               with
               shame
               and
               fear
               ,
               makes
               the
               inward
               motion
               more
               violent
               ,
               and
               the
               inquietudes
               greater
               ;
               And
               ,
               like
               Fire
               cover'd
               with
               ashes
               ,
               they
               preserve
               their
               Love
               under
               a
               honest
               modesty
               much
               longer
               then
               Men
               ,
               who
               discover
               theirs
               undiscretely
               .
               The
               Hysterical
               Fits
               ,
               Jaundies
               ,
               Green-sicknesses
               ,
               and
               other
               dangerous
               symptomes
               which
               Love
               produces
               in
               them
               ,
               even
               to
               Erratical
               Fury
               ,
               evidence
               that
               this
               Passion
               is
               much
               more
               violent
               in
               them
               then
               in
               Men
               ,
               since
               it
               is
               able
               so
               notably
               to
               alter
               their
               natural
               constitution
               .
               Wherefore
               if
               we
               believe
               the
               Sooth-sayer
               Tiresias
               ,
               Nature
               has
               in
               requital
               advantag'd
               them
               above
               Men
               in
               the
               enjoyment
               of
               the
               fruits
               of
               that
               Love.
               
            
             
               The
               Second
               said
               ,
               That
               the
               Woman
               is
               more
               inclin'd
               to
               Love
               ,
               and
               also
               loves
               more
               constantly
               then
               the
               Man
               ,
               because
               of
               the
               
               weakness
               of
               Knowledge
               .
               For
               proof
               of
               which
               it
               must
               be
               observ'd
               that
               Knowledge
               gives
               the
               condition
               to
               Good
               ,
               which
               is
               the
               Object
               of
               the
               Will
               ,
               and
               the
               reason
               of
               Amability
               .
               Good
               hath
               from
               it self
               and
               its
               own
               principles
               the
               nature
               of
               goodness
               ,
               which
               consists
               in
               a
               two-fold
               convenience
               ;
               the
               one
               absolute
               ,
               in
               reference
               to
               the
               thing
               which
               it
               accomplishes
               and
               perfectionates
               ;
               the
               other
               relative
               ,
               in
               regard
               to
               other
               things
               to
               which
               that
               Good
               may
               be
               refer'd
               ,
               and
               by
               which
               it
               may
               be
               participated
               under
               the
               notion
               of
               Honour
               ,
               Profit
               ,
               or
               Pleasure
               .
               But
               the
               being
               amiable
               ,
               it
               derives
               from
               the
               Knowledge
               .
               As
               Colours
               have
               from
               their
               own
               principles
               ,
               (
               which
               are
               the
               four
               First
               Qualities
               blended
               in
               the
               Mixt
               Body
               )
               their
               being
               of
               Colour
               ,
               but
               not
               their
               being
               visible
               ,
               which
               they
               derive
               from
               the
               Light
               ;
               without
               which
               Scarlet
               is
               indeed
               ,
               in
               the
               night
               ,
               Scarlet
               ,
               but
               not
               visible
               .
               So
               the
               being
               amiable
               is
               deriv'd
               to
               the
               Object
               by
               the
               light
               of
               our
               Knowledge
               .
               Whence
               we
               see
               ,
               that
               many
               times
               evil
               is
               lov'd
               ,
               because
               it
               is
               judg'd
               good
               .
               This
               being
               premiz'd
               ,
               it
               followes
               ,
               that
               Man
               who
               knows
               more
               clearly
               loves
               more
               sleightly
               .
               He
               knows
               better
               ,
               because
               he
               hath
               more
               heat
               ,
               and
               consequently
               a
               more
               quick
               Imagination
               ,
               and
               so
               a
               stronger
               Knowledge
               .
               For
               Minds
               are
               equal
               ,
               and
               differ
               not
               but
               by
               reason
               of
               the
               Phantasmes
               .
               Moreover
               ,
               he
               is
               more
               dry
               ,
               which
               hinders
               his
               Knowledge
               from
               being
               obscur'd
               with
               the
               clouds
               of
               Humidity
               .
               On
               the
               contrary
               ,
               the
               Woman
               being
               colder
               hath
               less
               vigour
               in
               her
               Imagination
               ;
               and
               being
               more
               moist
               ,
               hath
               her
               Phantasmes
               more
               thick
               by
               the
               vapour
               and
               inundation
               of
               humidity
               ;
               and
               consequently
               hath
               a
               weaker
               reflection
               .
               For
               the
               driness
               in
               Man
               is
               that
               which
               occasions
               the
               reflection
               of
               his
               Knowledge
               ;
               because
               it
               doth
               not
               so
               easily
               obey
               the
               motion
               of
               heat
               ,
               and
               follow
               it
               ,
               as
               humidity
               doth
               ;
               and
               so
               the
               heat
               being
               active
               is
               constrain'd
               to
               reflect
               to
               take
               and
               carry
               along
               with
               it
               the
               driness
               which
               remains
               behind
               ;
               and
               thus
               being
               forc'd
               to
               stay
               ,
               and
               being
               incapable
               of
               idleness
               ,
               it
               employes
               it self
               upon
               the
               Phantasm
               already
               form'd
               ,
               and
               contemplates
               it
               better
               then
               before
               .
               On
               the
               contrary
               ,
               the
               Woman
               pursues
               her
               point
               and
               goes
               forward
               ,
               because
               her
               moisture
               follows
               what
               heat
               she
               hath
               .
               Thence
               it
               is
               that
               her
               first
               thoughts
               prevail
               over
               her
               second
               .
               For
               having
               but
               few
               reflections
               ,
               the
               vigour
               of
               their
               Knowledge
               ,
               being
               almost
               alwayes
               direct
               ,
               languisheth
               in
               a
               little
               time
               .
               Moreover
               ,
               the
               Man
               being
               more
               perspicacious
               ,
               knoweth
               better
               then
               the
               Woman
               that
               all
               visible
               Good
               is
               frail
               and
               inconsiderable
               ,
               and
               mingled
               with
               much
               impurity
               and
               imperfection
               .
               Which
               the
               Woman
               cannot
               judge
               so
               well
               .
               Yea
               ,
               I
               say
               ,
               't
               is
               a
               sign
               of
               a
               very
               good
               Spirit
               to
               be
               inconstant
               in
               Love.
               For
               Good
               ▪
               in
               general
               ,
               being
               the
               Object
               of
               the
               Will
               ,
               every
               particular
               good
               is
               but
               a
               parcel
               of
               it
               .
               The
               strong
               Mind
               hath
               no
               sooner
               tasted
               one
               Sensual
               Good
               but
               it
               despises
               it
               ,
               as
               not
               containing
               the
               amplitude
               of
               its
               Object
               ,
               and
               therefore
               goes
               to
               seek
               others
               .
            
             
               The
               Third
               said
               ,
               That
               indeed
               the
               less
               we
               know
               imperfect
               things
               ,
               the
               more
               we
               love
               them
               .
               Whence
               they
               who
               are
               short-sighted
               
               are
               soonest
               taken
               with
               the
               first
               Objects
               :
               But
               ,
               on
               the
               contrary
               ,
               perfections
               the
               greater
               they
               are
               ,
               the
               more
               exactly
               they
               require
               to
               be
               known
               ;
               as
               the
               work
               of
               an
               excellent
               Painter
               cannot
               meet
               with
               Eyes
               too
               piercing
               ,
               nor
               persons
               too
               skilful
               ,
               to
               make
               known
               its
               excellence
               .
               But
               the
               Knowledge
               alone
               of
               what
               is
               lovely
               is
               not
               enough
               to
               excite
               us
               to
               love
               it
               ;
               for
               Eunuchs
               and
               impotent
               Old
               Men
               want
               not
               Knowledge
               ,
               but
               that
               inward
               ardour
               is
               excited
               by
               the
               abundance
               of
               Spirits
               that
               kindle
               Love
               ;
               which
               their
               coldness
               is
               no
               longer
               fit
               to
               produce
               .
               Which
               being
               granted
               ,
               Men
               will
               then
               have
               more
               Love
               then
               Women
               for
               Objects
               ,
               which
               deserve
               it
               ,
               because
               they
               have
               more
               Knowledge
               ;
               and
               also
               they
               will
               have
               more
               for
               those
               which
               do
               not
               deserve
               it
               ,
               because
               they
               abound
               more
               with
               those
               Spirits
               .
            
          
        
         
           
             CONFERENCE
             XV.
             
          
           
             
               I.
               How
               long
               a
               Man
               may
               continue
               without
               eating
               .
               II.
               Of
               the
               Echo
               .
            
          
           
             
               I.
               How
               long
               a
               Man
               may
               be
               without
               Eating
               .
            
             
               UPon
               the
               First
               Point
               all
               agreed
               ,
               though
               in
               several
               words
               ,
               That
               if
               Definitions
               are
               dangerous
               in
               Law
               ,
               they
               are
               no
               less
               in
               Physick
               ;
               and
               the
               more
               a
               Man
               knows
               ,
               the
               more
               he
               finds
               himself
               deterr'd
               from
               establishing
               Maximes
               :
               which
               is
               principally
               true
               in
               the
               present
               Subject
               ,
               the
               great
               diversity
               of
               circumstances
               not
               permitting
               a
               limitation
               of
               the
               time
               .
               For
               the
               understanding
               whereof
               ,
               it
               is
               to
               be
               observ'd
               that
               our
               Body
               is
               like
               a
               Lamp
               ,
               to
               which
               the
               natural
               heat
               is
               instead
               of
               Fire
               ,
               and
               the
               radical
               moisture
               of
               Oyl
               .
               An
               Embnyo
               would
               be
               as
               soon
               dead
               as
               form'd
               ,
               if
               the
               Blood
               of
               the
               Mother
               who
               gave
               him
               life
               did
               not
               serve
               for
               Oyl
               and
               Matter
               to
               entertain
               the
               natural
               heat
               which
               consumeth
               part
               thereof
               ,
               concocteth
               and
               disi●●●teth
               the
               rest
               ,
               and
               by
               little
               and
               little
               extendeth
               what
               the
               genitures
               have
               contributed
               into
               Bones
               ,
               Nerves
               ,
               Veins
               ,
               Arteries
               ,
               Muscles
               ,
               and
               Skin
               ;
               till
               the
               House
               becoming
               too
               little
               for
               the
               Inhabitant
               ,
               and
               he
               a
               greater
               Lord
               then
               at
               his
               first
               entrance
               ,
               and
               too
               burthensome
               to
               his
               Landlady
               ,
               his
               Harbingers
               take
               up
               a
               lodging
               for
               him
               elsewhere
               .
               And
               whereas
               before
               he
               liv'd
               in
               common
               ,
               and
               with
               the
               life
               of
               his
               Mother
               ,
               he
               thenceforth
               begins
               to
               keep
               his
               ordinary
               apart
               ,
               yet
               so
               regular
               ,
               that
               he
               needs
               no
               more
               for
               day
               and
               night
               but
               his
               two
               bottles
               .
               Now
               if
               we
               speak
               of
               these
               ,
               it
               is
               certain
               that
               a
               new-born
               Child
               hath
               been
               frequently
               seen
               two
               or
               three
               dayes
               without
               sucking
               ,
               and
               continually
               to
               reject
               the
               Milk
               which
               the
               Nurse
               offer'd
               to
               distil
               into
               his
               Mouth
               :
               The
               nourishment
               which
               he
               had
               drawn
               by
               the
               Navel
               in
               too
               great
               abundance
               supplying
               that
               defect
               ,
               as
               the
               yelk
               of
               the
               Egg
               doth
               in
               the
               Body
               of
               the
               Chicken
               newly
               hatch'd
               .
               But
               when
               he
               begins
               to
               suck
               ,
               the
               fluidity
               of
               
               Milk
               doth
               not
               afford
               him
               nourishment
               solid
               enough
               to
               serve
               all
               that
               time
               .
               And
               therefore
               the
               Cynick
               Cratippus
               was
               ridiculous
               when
               he
               writ
               a
               Letter
               to
               his
               Son's
               Nurse
               to
               make
               him
               fast
               ,
               that
               he
               might
               be
               accustom'd
               to
               abstinence
               betimes
               ;
               that
               Age
               being
               no
               more
               capable
               of
               a
               Habit
               then
               of
               Discipline
               .
               Do
               Children
               use
               more
               solid
               food
               ?
               Hippocrates
               saith
               ,
               they
               bear
               fasting
               more
               uneasily
               then
               grown
               Men
               ,
               and
               these
               then
               Old
               Men
               ,
               because
               they
               abound
               more
               with
               natural
               heat
               ,
               especially
               they
               ,
               saith
               he
               ,
               who
               have
               the
               best
               Wits
               .
               Moreover
               ,
               Tempers
               ,
               Seasons
               ,
               Countries
               ,
               different
               exercises
               ,
               diversity
               of
               Food
               ,
               Custome
               ,
               and
               the
               disposition
               of
               Health
               ,
               and
               the
               Organs
               ,
               make
               a
               notable
               difference
               herein
               .
               Of
               Tempers
               ,
               the
               Cholcrick
               is
               the
               most
               impatient
               of
               fasting
               .
               They
               cannot
               sleep
               unless
               their
               Belly
               be
               full
               ,
               and
               by
               its
               mild
               vapours
               temper
               the
               acrimonious
               exhalations
               of
               their
               Choler
               ;
               which
               otherwise
               causeth
               the
               exasperated
               Spirits
               to
               move
               in
               the
               Arteries
               and
               in
               the
               Organs
               of
               the
               Senses
               ;
               instead
               of
               filling
               them
               with
               the
               benigne
               vapours
               which
               cause
               sleep
               .
               Hence
               the
               Proverb
               ,
               Choler
               and
               Hunger
               make
               a
               Man
               fretful
               ;
               and
               ,
               the
               Hungry
               Belly
               hath
               no
               Ears
               .
               Likewise
               the
               Sanguine
               is
               not
               very
               fit
               for
               long
               abstinence
               .
               The
               Melancholy
               bears
               it
               better
               ,
               but
               above
               all
               ,
               the
               pituitous
               and
               Flegmatick
               .
               To
               these
               one
               day's
               fasting
               is
               no
               more
               trouble
               then
               to
               the
               others
               to
               want
               a
               Break-fast
               .
               Yea
               ,
               should
               no
               other
               consideration
               lead
               them
               to
               fasting
               ,
               they
               would
               be
               sick
               unless
               they
               sometimes
               debar'd
               themselves
               from
               a
               meal
               or
               two
               a
               day
               .
               Examples
               of
               fasting
               are
               afforded
               by
               Bears
               ,
               Sea-calves
               ,
               Dormice
               ,
               Snailes
               ,
               Serpents
               ,
               and
               other
               Insects
               ,
               which
               remain
               for
               several
               Moneths
               hid
               in
               their
               Cavernes
               using
               rest
               instead
               of
               food
               ;
               their
               natural
               heat
               being
               then
               so
               weak
               ,
               that
               the
               fat
               or
               viscous
               flegme
               wherewith
               they
               are
               provided
               ,
               suffices
               to
               support
               them
               all
               that
               time
               .
               Of
               the
               Seasons
               ,
               Winter
               causes
               such
               as
               fast
               to
               think
               the
               dayes
               longer
               then
               the
               Sun
               makes
               them
               ;
               because
               the
               natural
               is
               then
               most
               vigorous
               .
               Next
               Winter
               ,
               Autumne
               is
               least
               proper
               ,
               for
               the
               same
               reason
               ;
               and
               because
               the
               Spirits
               need
               reparation
               of
               the
               loss
               caus'd
               to
               them
               by
               the
               Summer
               .
               The
               Spring
               is
               more
               fit
               ,
               in
               regard
               of
               the
               plenty
               of
               Blood
               which
               then
               boyles
               in
               us
               .
               But
               Summer
               most
               of
               all
               ,
               because
               there
               needs
               less
               fewel
               for
               a
               less
               fire
               ,
               as
               our
               internal
               heat
               is
               at
               that
               time
               .
               Of
               Regions
               ,
               the
               cold
               and
               Northern
               are
               less
               compatible
               with
               abstinence
               ,
               the
               hot
               and
               Southern
               more
               ,
               but
               the
               temperate
               most
               of
               all
               .
               Whence
               we
               see
               that
               the
               Orientals
               fast
               more
               easily
               for
               many
               dayes
               together
               ,
               then
               we
               one
               single
               day
               .
               Of
               Exerises
               ,
               as
               the
               more
               violent
               disturb
               the
               digestions
               ,
               (
               as
               we
               see
               in
               those
               that
               ride
               post
               )
               the
               moderate
               promote
               them
               ,
               and
               make
               room
               for
               Aliments
               ;
               so
               they
               who
               use
               little
               or
               none
               at
               all
               ,
               need
               the
               less
               food
               .
               Solid
               Victnals
               are
               longer
               before
               they
               be
               subdu'd
               in
               the
               Stomack
               then
               liquid
               ;
               the
               fat
               and
               of
               oiley
               ,
               afford
               most
               nourishment
               .
               Therefore
               Bread
               hath
               a
               great
               stroke
               in
               digestion
               ,
               as
               being
               all
               Oyle
               .
               As
               is
               seen
               in
               the
               correction
               of
               some
               Medicaments
               which
               is
               done
               with
               burnt
               Bread
               ;
               for
               a
               piece
               of
               Bread
               as
               big
               as
               ones
               thumb
               
               being
               set
               on
               flame
               will
               burn
               as
               long
               as
               the
               same
               weight
               of
               Oyl
               .
               Whence
               Abstinence
               is
               more
               supportable
               after
               such
               kind
               of
               food
               ,
               then
               after
               broth
               or
               potch'd
               eggs
               .
               But
               Custome
               is
               so
               considerable
               in
               this
               matter
               ,
               that
               those
               who
               are
               us'd
               to
               make
               four
               meals
               a
               day
               ,
               are
               no
               less
               troubled
               with
               intermitting
               them
               ,
               then
               others
               are
               one
               of
               their
               two
               ordinary
               repasts
               .
               And
               experience
               shews
               ,
               that
               if
               you
               take
               up
               an
               ill
               custome
               of
               drinking
               at
               bed-time
               without
               necessity
               ,
               you
               must
               use
               violence
               to
               your self
               to
               break
               it
               off
               .
               Yet
               the
               disposition
               of
               the
               Body
               is
               the
               main
               matter
               ,
               whether
               we
               consider
               the
               diversity
               of
               Organs
               destinated
               for
               nutrition
               ;
               whence
               those
               that
               have
               large
               stomacks
               and
               Livers
               sooner
               yield
               to
               hunger
               ,
               or
               whether
               we
               divide
               Bodies
               into
               such
               as
               are
               healthy
               ,
               (
               which
               dispense
               with
               less
               eating
               )
               and
               such
               as
               are
               distemper'd
               with
               diseases
               ,
               the
               actions
               whereof
               are
               depraved
               .
               Amongst
               which
               we
               should
               speed
               ill
               if
               we
               look'd
               for
               abstinence
               in
               those
               who
               have
               a
               Boulimie
               ,
               or
               
                 Canine
                 Hunger
              
               ,
               proceeding
               either
               from
               the
               too
               great
               suction
               of
               the
               Mesaraick
               Veins
               ,
               of
               which
               the
               Stomack
               is
               made
               sensible
               by
               the
               Nerves
               of
               the
               sixth
               Conjugation
               ;
               or
               because
               the
               Melancholy
               humour
               design'd
               to
               stimulate
               the
               stomack
               ,
               and
               provoke
               Appetite
               by
               its
               acrimony
               ,
               continually
               flows
               thither
               ,
               and
               not
               after
               the
               concoction
               is
               perfected
               :
               The
               cure
               of
               which
               Malady
               consists
               in
               eating
               ,
               and
               chiefly
               in
               drinking
               pure
               Wine
               ,
               which
               is
               distributed
               more
               speedily
               then
               any
               nourishment
               .
               But
               when
               those
               Mesaraick
               Veins
               suck
               no
               more
               Chyle
               ,
               either
               because
               their
               passages
               are
               stop'd
               ,
               or
               for
               that
               the
               above
               mentioned
               acide
               liquor
               is
               diverted
               elsewhere
               ,
               then
               ariseth
               a
               disease
               call'd
               Anorexie
               ,
               or
               Nausea
               ,
               whereunto
               the
               abstinence
               of
               those
               must
               be
               referr'd
               who
               have
               continu'd
               some
               weeks
               ,
               yea
               moneths
               ,
               and
               years
               ,
               without
               eating
               and
               drinking
               .
               For
               we
               may
               well
               wonder
               at
               that
               Hydropick
               Person
               ,
               to
               whom
               his
               Physitian
               having
               forbidden
               drink
               ,
               he
               went
               to
               him
               at
               the
               years
               end
               to
               ask
               him
               whether
               it
               were
               time
               to
               drink
               .
               But
               we
               may
               wonder
               more
               at
               what
               we
               find
               in
               Histories
               ,
               (
               even
               of
               our
               own
               time
               )
               which
               are
               full
               of
               relations
               of
               persons
               of
               either
               sex
               ,
               that
               lived
               some
               years
               without
               taking
               any
               Aliment
               .
               M.
               Cytoys
               (
               Physitian
               to
               the
               Cardinal
               Duke
               of
               Richelieu
               ,
               a
               Learned
               Man
               ,
               and
               who
               needs
               no
               other
               Elogium
               but
               the
               choice
               of
               such
               a
               Master
               )
               publish'd
               a
               very
               ingenious
               treatise
               above
               twenty
               years
               since
               ,
               concerning
               a
               young
               Maid
               of
               Confoulans
               in
               Poictou
               ,
               which
               liv'd
               many
               years
               in
               that
               manner
               .
               And
               lately
               there
               was
               such
               another
               in
               the
               Province
               of
               Berry
               .
               Some
               have
               conceiv'd
               such
               persons
               to
               be
               nourish'd
               with
               thick
               Air
               by
               the
               Lungs
               ,
               taking
               that
               for
               a
               Maxime
               which
               is
               not
               agreed
               upon
               ,
               That
               Inanimate
               things
               (
               and
               much
               less
               the
               Elements
               )
               can
               nourish
               .
               Some
               ascribe
               the
               cause
               to
               the
               relaxation
               of
               the
               Nerves
               ,
               which
               hinders
               the
               stomack
               from
               being
               sensible
               of
               the
               suction
               of
               the
               Mesaraick
               Veins
               .
               But
               in
               my
               conceit
               ,
               the
               reason
               is
               ,
               because
               their
               Bodies
               are
               almost
               indissoluble
               ,
               and
               so
               compact
               that
               nothing
               exhales
               from
               them
               .
               Whereunto
               adding
               a
               viscous
               and
               tenacious
               flegme
               ,
               a
               very
               small
               heat
               ,
               and
               no
               exercise
               ,
               the
               case
               will
               be
               the
               
               same
               as
               't
               is
               in
               a
               fire-brand
               of
               Juniper
               .
               So
               we
               see
               fire
               lasts
               not
               so
               long
               in
               fifty
               faggots
               of
               straw
               as
               in
               an
               Arm-full
               of
               Match
               .
               Yea
               ,
               not
               to
               detract
               from
               Miracles
               ,
               whereby
               God
               so
               reserves
               to
               himself
               the
               doing
               what
               he
               pleaseth
               ,
               that
               he
               doth
               not
               forbid
               our
               inquiring
               into
               Natural
               Causes
               ;
               since
               it
               is
               held
               that
               there
               have
               been
               found
               sempiternal
               lamps
               and
               other
               lights
               ,
               the
               oily
               humidity
               not
               exhaling
               out
               of
               the
               vessel
               ,
               the
               same
               may
               seem
               more
               possible
               in
               the
               proportion
               of
               our
               natural
               heat
               with
               its
               radical
               moisture
               :
               For
               besides
               those
               Examples
               ,
               we
               have
               that
               of
               some
               Animals
               ,
               and
               Butter-flies
               flie
               ,
               engender
               ,
               and
               live
               a
               long
               time
               without
               nourishment
               .
               Which
               is
               also
               seen
               more
               particularly
               in
               Silk-worms
               ,
               the
               most
               exquisite
               Emblem
               of
               the
               Resurrection
               that
               is
               in
               Nature
               .
               From
               which
               disproportion
               ,
               which
               appears
               so
               great
               between
               those
               who
               cannot
               bear
               one
               day's
               fasting
               ,
               and
               others
               who
               pass
               years
               without
               eating
               ;
               we
               may
               easily
               conclude
               (
               to
               the
               end
               where
               I
               began
               )
               that
               there
               is
               no
               limited
               time
               as
               to
               the
               question
               propos'd
               .
               For
               though
               it
               be
               ordinarily
               bounded
               within
               seven
               days
               ,
               yet
               a
               certain
               person
               having
               been
               cur'd
               by
               a
               fast
               of
               that
               duration
               ,
               it
               cannot
               be
               said
               that
               all
               dye
               of
               that
               wherewith
               some
               are
               cur'd
               .
            
          
           
             
               II.
               Of
               the
               Echo
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               The
               Echo
               is
               a
               reflected
               ,
               multiply'd
               ,
               and
               reciprocal
               sound
               ,
               or
               a
               repercussion
               of
               sound
               made
               by
               hollow
               rocks
               or
               edisices
               ;
               by
               the
               windings
               of
               which
               it
               comes
               to
               be
               redoubled
               ,
               as
               the
               visible
               species
               is
               reflected
               in
               the
               Mirror
               .
               It
               is
               made
               when
               the
               sound
               diffus'd
               in
               the
               Air
               is
               driven
               into
               some
               hollow
               ,
               smooth
               ,
               and
               solid
               Body
               ,
               which
               hinders
               it
               from
               dissipating
               or
               passing
               further
               ,
               but
               sends
               it
               back
               to
               the
               place
               from
               whence
               it
               came
               ,
               as
               the
               wall
               makes
               the
               ball
               rebound
               towards
               him
               that
               struck
               the
               same
               against
               it
               .
               According
               as
               the
               sound
               is
               violent
               ,
               and
               the
               space
               little
               or
               great
               ,
               it
               returns
               sooner
               or
               slower
               ,
               and
               makes
               an
               Echo
               more
               or
               less
               articulate
               .
               It
               may
               be
               hence
               gather'd
               ,
               whether
               Sound
               is
               produc'd
               by
               the
               Air
               or
               some
               other
               Body
               ,
               since
               fish
               have
               the
               use
               of
               their
               Ears
               in
               the
               Water
               ,
               and
               the
               voice
               passeth
               from
               one
               end
               of
               a
               Pike
               to
               the
               other
               ,
               without
               resounding
               in
               the
               Air.
               And
               which
               is
               more
               strange
               ,
               strike
               as
               softly
               as
               you
               please
               with
               your
               singer
               upon
               the
               end
               of
               a
               Mast
               lay'd
               along
               ,
               he
               that
               layes
               his
               Ear
               to
               the
               other
               end
               ,
               shall
               hear
               it
               better
               then
               your self
               ;
               and
               a
               third
               that
               doth
               the
               like
               at
               the
               middle
               ,
               shall
               hear
               nothing
               at
               all
               .
               In
               the
               Church
               
                 de
                 la
                 Dorade
              
               ,
               at
               Tholouze
               ,
               he
               that
               whispers
               at
               one
               end
               of
               the
               wall
               ,
               is
               heard
               ,
               at
               the
               other
               by
               reason
               of
               its
               smoothness
               .
               On
               the
               contrary
               ,
               it
               is
               reported
               that
               in
               Scotland
               there
               is
               a
               stone
               call'd
               the
               Deaf-stone
               ,
               because
               they
               which
               are
               on
               one
               side
               of
               it
               hear
               not
               the
               noise
               ,
               no
               not
               of
               Trumpets
               sounding
               on
               the
               other
               ,
               the
               stone
               sucking
               up
               the
               sound
               as
               a
               sponge
               doth
               Water
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Image
               which
               we
               see
               of
               our selves
               in
               a
               Looking-glass
               ,
               being
               as
               it
               were
               alive
               and
               yet
               dumb
               ,
               is
               less
               admirable
               then
               the
               Echo
               which
               we
               hear
               not
               ,
               and
               yet
               hear
               ,
               complain
               ,
               sing
               ,
               and
               talk
               with
               us
               ,
               without
               Body
               and
               without
               understanding
               .
               
               This
               Echo
               is
               not
               onely
               a
               resilition
               or
               reflexion
               of
               the
               sound
               or
               voice
               ,
               or
               rather
               the
               voice
               it self
               so
               reflected
               and
               sent
               back
               by
               the
               opposition
               of
               some
               solid
               Body
               ,
               which
               makes
               it
               return
               whence
               it
               came
               ,
               and
               stops
               its
               course
               and
               flux
               .
               For
               then
               it
               would
               follow
               ,
               that
               as
               often
               as
               we
               speak
               we
               should
               hear
               Echoes
               ;
               seeing
               we
               never
               speak
               but
               there
               is
               made
               some
               resilition
               of
               our
               voice
               ,
               by
               means
               of
               the
               opposition
               of
               solid
               Bodies
               near
               us
               ,
               and
               encompassing
               us
               on
               every
               side
               .
               And
               yet
               we
               seldom
               hear
               any
               thing
               but
               our
               bare
               voice
               or
               some
               confus'd
               murmur
               ;
               as
               it
               happens
               in
               new
               houses
               ,
               in
               Churches
               ,
               under
               a
               vault
               ,
               before
               a
               wall
               ,
               and
               other
               such
               places
               ,
               in
               which
               we
               ought
               to
               hear
               a
               very
               articulate
               Echo
               ,
               since
               the
               voice
               is
               reflected
               better
               there
               then
               elsewhere
               .
               I
               think
               therefore
               then
               the
               Echo
               is
               made
               in
               the
               same
               manner
               as
               the
               reflection
               of
               the
               Sun
               's
               light
               ;
               or
               of
               the
               rayes
               of
               any
               other
               fire
               whatsoever
               ,
               by
               hollow
               mirrors
               ,
               which
               unite
               that
               light
               and
               those
               rayes
               ,
               and
               so
               produce
               another
               fire
               .
               For
               as
               fire
               cannot
               be
               produc'd
               by
               plain
               or
               convex
               mirrors
               ,
               which
               reflect
               but
               one
               ray
               in
               one
               and
               the
               same
               place
               ,
               and
               all
               sorts
               of
               concave
               or
               hollow
               mirrors
               cannot
               be
               proper
               for
               it
               ,
               because
               it
               is
               necessary
               that
               the
               cavity
               be
               dispos'd
               and
               made
               in
               such
               manner
               that
               it
               may
               be
               able
               to
               reflect
               a
               sufficient
               quantity
               of
               rayes
               in
               one
               and
               the
               same
               place
               ;
               which
               being
               conjoyn'd
               and
               united
               together
               ,
               excite
               again
               and
               re-kindle
               that
               fire
               from
               which
               they
               issu'd
               ,
               which
               seem'd
               vanish'd
               by
               reason
               of
               the
               dissipation
               of
               its
               heat
               and
               rayes
               :
               So
               the
               Echo
               ,
               (
               which
               is
               nothing
               but
               the
               same
               voice
               reanimated
               and
               reproduc'd
               by
               the
               concourse
               and
               reunion
               of
               several
               of
               its
               rayes
               dissipated
               ,
               and
               afterwards
               reflected
               into
               one
               and
               the
               same
               place
               ,
               where
               they
               are
               united
               and
               recollected
               together
               ,
               and
               so
               become
               audible
               a
               second
               time
               )
               cannot
               be
               produc'd
               by
               bare
               walls
               and
               vaults
               ,
               which
               do
               not
               reflect
               and
               recollect
               a
               sufficient
               quantity
               of
               those
               rayes
               into
               one
               and
               the
               same
               place
               ,
               but
               onely
               resemble
               many
               of
               them
               near
               one
               another
               ,
               whence
               ariseth
               a
               murmuring
               or
               inarticulate
               Echo
               .
               Now
               as
               Art
               imitates
               Nature
               ,
               and
               sometimes
               surpasses
               her
               ,
               so
               we
               find
               there
               are
               Burning
               Mirrors
               which
               re-unite
               the
               rayes
               of
               fire
               ;
               and
               in
               like
               manner
               there
               may
               be
               made
               Artificial
               Echoes
               without
               comparison
               more
               perfect
               then
               those
               wherewith
               chance
               and
               the
               natural
               situation
               of
               places
               have
               hitherto
               acquainted
               us
               .
               Whereunto
               ,
               beside
               what
               I
               have
               already
               mention'd
               ,
               the
               Hyperbole
               ,
               the
               Parabole
               ,
               and
               chiefly
               the
               Oval
               greatly
               conduce
               ,
               with
               some
               other
               means
               which
               are
               treated
               of
               in
               the
               Cataptricks
               .
            
             
               The
               Third
               said
               ,
               The
               Echo
               ,
               the
               Daughter
               of
               Solitude
               ,
               and
               Secretary
               of
               weak
               Minds
               ,
               (
               who
               without
               distrusting
               her
               loquacity
               ,
               fruitlesly
               acquaint
               her
               with
               their
               secret
               thoughts
               )
               teaches
               us
               not
               to
               declare
               our
               secrets
               to
               any
               person
               ,
               since
               even
               stones
               and
               rocks
               cannot
               conceal
               them
               ,
               but
               she
               especially
               affords
               entertainment
               to
               Lovers
               ;
               possibly
               because
               she
               ownes
               the
               same
               Father
               with
               Love
               ,
               namely
               ,
               Chance
               .
               For
               as
               no
               Love
               is
               more
               ardent
               then
               that
               which
               arises
               from
               the
               unlook'd
               for
               glances
               of
               two
               Eyes
               ;
               from
               the
               collision
               of
               which
               issues
               a
               spark
               ,
               little
               in
               the
               beginning
               ,
               
               but
               which
               blown
               up
               by
               the
               violence
               of
               desires
               ,
               grows
               at
               length
               into
               a
               great
               flame
               ;
               so
               though
               Art
               studies
               to
               imitate
               the
               natural
               Echo
               ,
               and
               the
               pretty
               conceits
               of
               that
               Nymph
               ,
               yet
               it
               never
               equals
               her
               graces
               which
               she
               borrows
               onely
               from
               the
               casual
               occurrence
               of
               certain
               sinuosities
               of
               Rocks
               and
               Caverns
               in
               which
               she
               resides
               ;
               the
               rest
               of
               her
               inveiglements
               remain
               unknown
               to
               Men
               ;
               The
               Cause
               why
               Antiquity
               made
               her
               a
               Goddess
               .
               All
               which
               we
               can
               truly
               say
               of
               her
               ,
               is
               to
               define
               her
               a
               reflection
               of
               the
               voice
               made
               by
               an
               angle
               equal
               to
               that
               of
               incidence
               :
               Which
               is
               prov'd
               ,
               because
               the
               Echoes
               in
               narrow
               turnings
               are
               heard
               very
               near
               him
               that
               sings
               .
               2.
               
               Nature
               always
               works
               by
               the
               shortest
               way
               ,
               which
               is
               the
               streight
               ;
               therefore
               Reflection
               is
               made
               by
               the
               same
               .
               3.
               
               When
               the
               voice
               is
               receiv'd
               in
               a
               streight
               line
               it
               formes
               no
               distinct
               Echo
               ,
               because
               it
               is
               united
               with
               the
               same
               direct
               line
               whereby
               it
               was
               carry'd
               ,
               which
               by
               that
               means
               it
               dissipateth
               and
               scattereth
               .
               The
               same
               happens
               in
               a
               convex
               line
               .
               But
               if
               the
               Body
               which
               receives
               it
               be
               concave
               ,
               it
               will
               recollect
               it
               from
               the
               perpendicular
               of
               the
               speakers
               mouth
               towards
               that
               Body
               ,
               and
               't
               is
               by
               the
               concourse
               of
               the
               voice
               reflected
               in
               that
               line
               that
               the
               Echo
               is
               form'd
               .
               4.
               
               The
               Body
               which
               receives
               the
               voice
               must
               be
               sonorous
               ,
               which
               none
               is
               except
               it
               be
               hollow
               .
               From
               which
               four
               propositions
               I
               conceive
               ,
               the
               way
               may
               be
               deriv'd
               to
               imitate
               the
               Echo
               ,
               and
               tame
               that
               wood-Nymph
               in
               some
               manner
               .
            
             
               The
               Fourth
               said
               ,
               Vitruvius
               was
               not
               ignorant
               of
               this
               Artifice
               ,
               having
               very
               dextrously
               imitated
               the
               Nature
               of
               the
               Echo
               ,
               by
               the
               convenient
               situation
               of
               some
               earthen
               vessels
               ,
               partly
               empty
               ,
               and
               observing
               a
               proportion
               of
               plenitude
               to
               vacuity
               ;
               almost
               like
               that
               which
               some
               Musicians
               make
               use
               of
               to
               represent
               their
               six
               voices
               .
               And
               that
               which
               hath
               been
               made
               in
               the
               Tuilleries
               justifies
               him
               .
               Yet
               Art
               finds
               a
               greater
               facility
               in
               this
               matter
               ,
               near
               Lakes
               ,
               Hills
               ,
               and
               Woods
               ,
               naturally
               dispos'd
               for
               such
               a
               re-percussion
               .
               But
               which
               increases
               the
               wonder
               of
               the
               Echo
               ,
               is
               its
               reduplication
               ,
               which
               is
               multiply'd
               in
               some
               places
               seven
               times
               and
               more
               ;
               the
               reason
               whereof
               seemes
               to
               be
               the
               same
               with
               that
               of
               multiplication
               of
               Images
               in
               Mirrors
               .
               For
               as
               there
               are
               Mirrors
               which
               not
               onely
               receive
               the
               species
               on
               their
               surface
               so
               plainly
               as
               our
               Eye
               beholds
               ,
               but
               cannot
               see
               the
               same
               in
               the
               Air
               ,
               though
               they
               are
               no
               less
               there
               then
               in
               the
               Mirror
               ;
               so
               there
               are
               some
               that
               cast
               forth
               the
               species
               into
               the
               Air
               ,
               so
               that
               stretching
               out
               your
               arm
               ,
               you
               see
               another
               arm
               as
               it
               were
               coming
               out
               of
               the
               Mirror
               to
               meet
               yours
               .
               In
               like
               manner
               it
               is
               with
               the
               voice
               .
               And
               as
               a
               second
               and
               a
               third
               Mirror
               rightly
               situated
               ,
               double
               and
               trebble
               the
               same
               species
               ;
               so
               other
               Angles
               and
               Concavities
               ,
               opposite
               to
               the
               first
               ,
               cause
               the
               voice
               to
               bound
               ,
               and
               by
               their
               sending
               it
               from
               one
               to
               another
               multiply
               it
               as
               many
               times
               as
               there
               are
               several
               Angles
               ;
               but
               indeed
               ,
               weaker
               in
               the
               end
               then
               in
               the
               beginning
               ,
               because
               all
               Reaction
               is
               less
               then
               the
               
                 First
                 Action
              
               .
            
          
        
         
           
           
             CONFERENCE
             XVI
             .
          
           
             
               I.
               How
               Spirits
               act
               upon
               Bodies
               .
               II.
               Whether
               is
               more
               powerful
               ,
               Love
               or
               Hatred
               .
            
          
           
             
               I.
               How
               Spirits
               act
               upon
               Bodies
               .
            
             
               IT
               is
               requisite
               to
               understand
               the
               Nature
               of
               ordinary
               and
               sensible
               actions
               ,
               that
               we
               may
               judge
               of
               others
               ;
               as
               in
               all
               Sciences
               a
               known
               Term
               is
               laid
               down
               to
               serve
               for
               a
               rule
               to
               those
               which
               are
               inquir'd
               .
               So
               Architects
               have
               a
               Level
               and
               a
               Square
               ,
               whereby
               to
               discern
               perpendicular
               Lines
               and
               Angles
               .
               Now
               in
               Natural
               Actions
               between
               two
               Bodies
               there
               is
               an
               Agent
               ,
               a
               Patient
               ,
               a
               Contact
               ,
               (
               either
               Physical
               or
               Mathematical
               ,
               or
               compounded
               of
               both
               )
               a
               Proportion
               of
               Nature
               and
               Place
               ,
               and
               a
               Reaction
               .
               Moreover
               ,
               Action
               is
               onely
               between
               Contraries
               ;
               so
               that
               Substances
               and
               Bodies
               having
               no
               contraries
               ,
               act
               not
               one
               against
               the
               other
               ,
               saving
               by
               their
               qualities
               :
               Which
               ,
               nevertheless
               ,
               inhering
               in
               the
               subjects
               which
               support
               them
               ,
               cause
               Philosophers
               to
               say
               ,
               that
               Actions
               proceed
               from
               Supposita
               .
               Now
               that
               which
               causeth
               the
               difficulty
               in
               the
               Question
               ,
               is
               not
               that
               which
               results
               from
               the
               Agent
               ;
               for
               the
               Spirit
               is
               not
               onely
               a
               perpetual
               Agent
               ,
               but
               also
               a
               
                 pure
                 Act
              
               ;
               nor
               that
               which
               proceedeth
               from
               the
               Patient
               ;
               for
               Matter
               which
               predominates
               in
               Bodies
               ,
               is
               of
               its
               own
               Nature
               ,
               
                 purely
                 Passive
              
               .
               But
               't
               is
               from
               the
               want
               of
               Contact
               .
               For
               it
               seemeth
               not
               possible
               for
               a
               Physical
               Contact
               to
               be
               between
               any
               but
               two
               complete
               substances
               .
               And
               if
               we
               speak
               of
               the
               Soul
               which
               informes
               the
               Body
               ,
               it
               is
               not
               complete
               ;
               because
               it
               hath
               an
               essence
               ordinated
               and
               relative
               to
               the
               Body
               .
               If
               we
               speak
               of
               Angels
               or
               Daemons
               ,
               there
               is
               no
               proportion
               of
               Nature
               between
               them
               and
               Bodies
               ,
               and
               much
               less
               resemblance
               as
               to
               the
               manner
               of
               being
               in
               a
               place
               .
               For
               Angels
               are
               in
               a
               place
               onely
               definitively
               ,
               and
               Bodies
               are
               circumscrib'd
               with
               the
               internal
               surface
               of
               their
               place
               :
               How
               then
               can
               they
               act
               one
               upon
               the
               other
               ?
               Nor
               can
               there
               be
               reaction
               between
               them
               .
               For
               Spirits
               cannot
               part
               from
               Bodies
               .
               But
               on
               the
               other
               side
               ,
               since
               Action
               is
               onely
               between
               Contraries
               ,
               and
               Contraries
               are
               under
               the
               same
               next
               Genus
               ,
               and
               Substance
               is
               divided
               into
               Spiritual
               and
               Corporeal
               ,
               there
               ought
               to
               be
               no
               more
               true
               Action
               then
               between
               the
               Soul
               and
               the
               Body
               ,
               both
               Contraries
               ;
               not
               onely
               according
               to
               the
               acception
               of
               Divines
               who
               constantly
               oppose
               the
               Body
               to
               the
               Spirit
               ,
               and
               make
               them
               fight
               one
               with
               the
               other
               ;
               but
               speaking
               naturally
               ,
               it
               is
               evident
               that
               the
               proprieties
               of
               the
               one
               being
               diametrically
               opposite
               to
               those
               of
               the
               other
               ,
               cause
               a
               perpetual
               conflict
               with
               them
               ;
               which
               is
               the
               same
               that
               we
               call
               Action
               .
               Contact
               is
               no
               more
               necessary
               between
               the
               Soul
               and
               the
               Body
               to
               infer
               their
               action
               ,
               then
               it
               is
               between
               the
               Iron
               and
               the
               Load-stone
               which
               attracts
               it
               .
               What
               Proportion
               can
               be
               found
               greater
               then
               between
               Act
               and
               Power
               ,
               the
               Form
               and
               the
               Matter
               ,
               the
               Soul
               and
               the
               Body
               ,
               which
               are
               in
               the
               same
               place
               .
               As
               for
               Reaction
               ,
               
               supposing
               it
               to
               be
               necessary
               (
               whereof
               yet
               we
               see
               no
               effect
               in
               the
               Sun
               ,
               nor
               the
               other
               Coelestial
               Bodies
               ,
               which
               no
               Man
               will
               say
               suffer
               any
               thing
               from
               our
               Eye
               ,
               upon
               which
               nevertheless
               they
               act
               ,
               making
               themselves
               seen
               by
               us
               :
               And
               Lovers
               are
               not
               wholly
               without
               reason
               when
               they
               say
               a
               subject
               makes
               them
               suffer
               ,
               remaining
               it self
               unmoveable
               .
               )
               It
               is
               certain
               that
               our
               Soul
               suffers
               little
               less
               then
               our
               Body
               ,
               as
               is
               seen
               in
               griefs
               and
               corporal
               maladies
               ,
               which
               alter
               the
               free
               functions
               of
               the
               Mind
               ,
               caus'd
               by
               the
               influence
               of
               the
               Soul
               upon
               the
               Body
               through
               Anger
               ,
               Fear
               ,
               Hope
               ,
               and
               the
               other
               Passions
               .
               The
               Soul
               then
               acts
               upon
               the
               Body
               ,
               over
               which
               it
               is
               accustom'd
               to
               exercise
               Dominion
               from
               the
               time
               of
               our
               Formation
               in
               our
               Mothers
               womb
               ,
               it
               governs
               and
               inures
               it
               to
               obey
               ;
               in
               the
               same
               manner
               as
               a
               good
               Rider
               doth
               a
               Horse
               whom
               he
               hath
               manag'd
               from
               his
               youth
               ,
               and
               rides
               upon
               every
               day
               .
               Their
               common
               contentment
               facilitates
               this
               obedience
               ;
               the
               instruments
               the
               Soul
               makes
               use
               of
               are
               the
               Spirits
               ,
               which
               are
               of
               a
               middle
               nature
               between
               it
               and
               the
               Body
               .
               Not
               that
               I
               fancy
               them
               half
               spiritual
               and
               half
               corporeal
               ,
               as
               some
               would
               suppose
               ,
               but
               by
               reason
               they
               are
               of
               so
               ▪
               subtile
               a
               Nature
               that
               they
               vanish
               together
               with
               the
               Soul
               :
               So
               that
               the
               Arteries
               ,
               Ventricles
               ,
               and
               other
               parts
               which
               contain
               them
               ,
               are
               found
               wholly
               empty
               immediately
               after
               death
               .
            
             
               The
               Second
               said
               ,
               That
               if
               we
               would
               judge
               aright
               what
               ways
               the
               Soul
               takes
               to
               act
               upon
               the
               Body
               ,
               we
               need
               onely
               seek
               what
               the
               Body
               takes
               to
               act
               upon
               the
               Soul.
               For
               the
               lines
               drawn
               from
               the
               centre
               to
               the
               circumference
               are
               equal
               to
               those
               from
               the
               circumference
               to
               the
               centre
               .
               Now
               the
               course
               which
               it
               holds
               towards
               the
               Soul
               is
               thus
               .
               The
               Objects
               imprint
               their
               species
               in
               the
               Organ
               of
               the
               outward
               Sense
               ;
               this
               carries
               the
               same
               to
               the
               
                 Common
                 Sense
              
               ,
               and
               this
               to
               the
               Phancy
               :
               The
               Memory
               at
               the
               same
               time
               presents
               to
               the
               Judgement
               the
               fore-past
               Experiences
               which
               she
               hath
               kept
               in
               her
               Treasury
               ;
               The
               Judgement
               by
               comparing
               them
               with
               the
               knowledge
               newly
               arriv'd
               to
               it
               by
               its
               Phantasmes
               ,
               together
               with
               its
               natural
               habit
               of
               first
               principles
               ,
               draws
               from
               the
               same
               a
               conclusion
               which
               the
               Will
               approves
               as
               soon
               as
               Reason
               acquiesseth
               therein
               .
               According
               to
               the
               same
               order
               the
               Will
               consignes
               the
               Phantasmes
               in
               the
               Memory
               and
               the
               Phancy
               ,
               this
               to
               the
               
                 Common
                 Sense
              
               ,
               and
               this
               to
               the
               Organs
               of
               the
               Senses
               .
               For
               Example
               ,
               as
               soon
               as
               my
               Judgement
               hath
               approv'd
               the
               discourse
               which
               I
               make
               to
               you
               ,
               and
               my
               Will
               hath
               agreed
               thereunto
               ,
               she
               consign'd
               the
               species
               to
               my
               Memory
               ,
               that
               it
               might
               remember
               to
               reduce
               them
               into
               this
               order
               ,
               according
               to
               which
               my
               Memory
               distributed
               them
               to
               my
               Imagination
               ,
               this
               to
               my
               
                 Common
                 Sense
              
               ;
               this
               to
               the
               Nerves
               appointed
               for
               the
               Motion
               of
               my
               Tongue
               ,
               and
               the
               other
               Organs
               of
               Speech
               ,
               to
               recite
               the
               same
               ,
               and
               now
               into
               those
               of
               my
               hand
               ,
               to
               write
               them
               down
               to
               you
               .
            
             
               The
               Third
               said
               ,
               That
               the
               clearing
               of
               the
               Question
               propounded
               depended
               upon
               two
               others
               .
               First
               ,
               what
               link
               or
               union
               there
               may
               be
               between
               a
               Spiritual
               and
               a
               Corporeal
               thing
               .
               Secondly
               ,
               (
               supposing
               that
               of
               the
               six
               sorts
               of
               Motion
               the
               Spirits
               
               can
               act
               onely
               by
               the
               Local
               ,
               how
               they
               can
               touch
               a
               Body
               to
               remove
               it
               locally
               ;
               since
               there
               is
               no
               Contact
               but
               between
               Bodies
               .
               To
               the
               first
               I
               answer
               ,
               that
               there
               is
               no
               need
               of
               union
               ,
               such
               as
               that
               which
               joynes
               the
               Soul
               to
               the
               Body
               ,
               for
               joyning
               the
               Act
               with
               its
               true
               Power
               ;
               if
               there
               be
               any
               in
               us
               ,
               it
               must
               be
               that
               which
               we
               see
               is
               necessary
               for
               the
               communion
               of
               Action
               .
               For
               when
               Actions
               cannot
               be
               exercis'd
               but
               by
               two
               parties
               of
               different
               Nature
               ,
               there
               is
               found
               an
               Union
               between
               those
               different
               Natures
               ,
               which
               is
               very
               natural
               ,
               and
               founded
               upon
               the
               necessity
               of
               such
               Action
               .
               Wherefore
               I
               am
               so
               far
               from
               thinking
               the
               union
               of
               the
               Soul
               with
               the
               Body
               a
               strange
               thing
               ,
               that
               I
               should
               wonder
               more
               if
               there
               were
               none
               .
               For
               the
               better
               understanding
               whereof
               ,
               it
               is
               to
               be
               observ'd
               that
               our
               Soul
               hath
               two
               sorts
               of
               Actions
               ;
               one
               peculiar
               to
               it self
               ,
               as
               to
               Will
               ,
               and
               to
               understand
               ;
               the
               other
               common
               with
               the
               Body
               ,
               as
               to
               See
               ,
               Hear
               ,
               Feel
               ,
               &c.
               
               These
               latter
               are
               as
               much
               natural
               as
               the
               former
               .
               And
               as
               ,
               if
               it
               were
               in
               a
               State
               in
               which
               it
               could
               not
               exercise
               the
               former
               ,
               that
               State
               would
               be
               violent
               to
               it
               ,
               and
               contrary
               to
               its
               Nature
               ;
               so
               it
               is
               equally
               troublesome
               to
               her
               while
               she
               cannot
               exercise
               the
               latter
               .
               Since
               therefore
               it
               is
               a
               part
               of
               the
               Nature
               of
               the
               Soul
               to
               be
               able
               to
               exercise
               its
               functions
               ,
               it
               is
               consequently
               natural
               to
               it
               to
               be
               united
               to
               the
               Body
               ;
               seeing
               without
               such
               union
               it
               cannot
               exercise
               those
               functions
               .
               Now
               I
               am
               no
               more
               solicitous
               to
               know
               what
               this
               union
               is
               ,
               then
               to
               understand
               what
               that
               is
               which
               unites
               one
               part
               of
               an
               essence
               with
               the
               other
               ;
               since
               the
               Body
               is
               in
               some
               manner
               the
               essence
               of
               the
               Soul
               ,
               making
               one
               suppositum
               and
               individual
               with
               it
               ,
               and
               the
               Soul
               hath
               not
               its
               Nature
               intire
               ,
               saving
               when
               it
               is
               united
               with
               the
               Body
               .
               I
               pass
               to
               the
               Second
               ,
               and
               say
               ,
               that
               ,
               supposing
               two
               sorts
               of
               Contact
               ,
               one
               of
               a
               suppositum
               ,
               the
               other
               of
               Virtue
               ;
               the
               Spirits
               touch
               the
               Body
               ,
               which
               they
               move
               locally
               ,
               by
               a
               Contact
               of
               Virtue
               ;
               by
               impressing
               the
               force
               of
               their
               motive
               faculty
               upon
               the
               Body
               which
               they
               will
               move
               ;
               as
               my
               hand
               impresseth
               its
               motive
               virtue
               upon
               the
               ball
               which
               I
               fling
               ;
               which
               virtue
               ,
               though
               extrinsecal
               ,
               persists
               in
               the
               ball
               as
               long
               as
               it
               moves
               ,
               even
               when
               it
               is
               distant
               from
               my
               hand
               .
               And
               although
               there
               is
               some
               disparity
               ,
               inasmuch
               as
               the
               hand
               and
               the
               ball
               are
               both
               corporeal
               ,
               which
               a
               Spirit
               and
               a
               Body
               are
               not
               ;
               yet
               since
               our
               Soul
               applyes
               its
               motive
               virtue
               to
               the
               Body
               which
               it
               animates
               ,
               it
               is
               probable
               there
               are
               many
               qualities
               common
               both
               to
               Spiritual
               and
               Corporeal
               Substances
               ;
               as
               is
               the
               power
               of
               acquiring
               habits
               .
               And
               it
               is
               also
               likely
               that
               the
               power
               of
               moving
               from
               one
               place
               to
               another
               ,
               which
               is
               in
               a
               Spirit
               ,
               is
               not
               different
               in
               specie
               from
               that
               which
               is
               in
               a
               Horse
               ,
               although
               their
               Subjects
               differ
               .
               If
               therefore
               the
               motive
               faculty
               of
               Bodies
               is
               that
               of
               the
               same
               species
               with
               that
               of
               Spirits
               ,
               why
               should
               we
               account
               it
               strange
               that
               that
               of
               a
               Spirit
               should
               be
               communicated
               to
               a
               Body
               ?
            
             
               The
               Fourth
               said
               ,
               That
               the
               Example
               of
               our
               Lord
               carried
               by
               the
               Devil
               to
               the
               top
               of
               a
               Mountain
               and
               of
               a
               pinnacle
               of
               a
               Temple
               ,
               shews
               sufficiently
               that
               Daemons
               can
               act
               upon
               Bodies
               ,
               
               and
               that
               all
               natural
               things
               falling
               under
               the
               cognisance
               of
               Sense
               are
               moveable
               in
               their
               activity
               ;
               yet
               not
               at
               once
               ,
               and
               in
               gross
               ,
               but
               one
               thing
               after
               another
               .
               For
               an
               Angel
               not
               being
               an
               
                 Informing
                 Form
              
               ,
               ty'd
               and
               connected
               to
               any
               particular
               sensible
               Nature
               (
               as
               the
               Rational
               Soul
               is
               )
               but
               an
               
                 Assisting
                 Form
              
               ,
               that
               is
               ,
               an
               External
               Agent
               which
               moves
               and
               agitates
               it
               to
               pleasure
               ,
               it
               is
               indifferent
               ,
               and
               can
               determine
               ,
               to
               move
               what
               Body
               ,
               it
               pleases
               .
               But
               sensible
               things
               are
               not
               subject
               to
               Spirits
               ,
               saving
               so
               far
               as
               Local
               Motion
               .
               For
               the
               Devil
               acts
               either
               upon
               the
               Body
               ,
               or
               upon
               the
               Soul
               ,
               as
               it
               is
               in
               its
               Organs
               .
               If
               upon
               the
               Body
               ,
               he
               either
               doth
               it
               alone
               ,
               or
               by
               the
               intervention
               of
               another
               Agent
               .
               If
               the
               latter
               ,
               then
               there
               must
               be
               a
               Local
               Motion
               to
               apply
               the
               same
               to
               the
               Body
               upon
               which
               he
               causeth
               it
               to
               act
               for
               the
               tormenting
               or
               moving
               of
               it
               .
               If
               he
               doth
               it
               by
               himself
               immediately
               ,
               and
               causeth
               pain
               in
               the
               parts
               ,
               it
               is
               either
               by
               solution
               of
               continuity
               ,
               or
               by
               distention
               of
               those
               parts
               ,
               or
               by
               compression
               of
               them
               .
               All
               which
               is
               no
               more
               but
               dislocating
               them
               ,
               and
               moving
               them
               out
               of
               their
               right
               situation
               .
               If
               he
               causes
               a
               Fever
               ,
               it
               is
               either
               by
               collecting
               the
               humours
               from
               all
               the
               parts
               ;
               For
               Example
               ,
               Choler
               ,
               which
               congregated
               together
               in
               too
               great
               quantity
               ,
               distempers
               the
               Body
               ;
               or
               else
               by
               restraining
               the
               perspiration
               of
               the
               fuliginous
               vapour
               ,
               which
               is
               the
               excrement
               of
               the
               third
               Concoction
               ;
               and
               being
               with-held
               within
               causeth
               the
               putrefaction
               of
               the
               humours
               :
               and
               all
               this
               is
               local
               motion
               too
               .
               By
               which
               also
               he
               produceth
               all
               the
               diseases
               which
               he
               is
               able
               to
               cause
               ,
               inspiring
               a
               putrid
               Air
               ,
               which
               like
               Leven
               sowers
               and
               corrupts
               the
               humours
               .
               If
               he
               acts
               upon
               the
               Senses
               and
               the
               Passions
               ,
               he
               doth
               it
               either
               outwardly
               ,
               by
               some
               mutation
               of
               the
               Object
               ,
               or
               inwardly
               ,
               by
               some
               alteration
               of
               the
               Faculty
               .
               If
               the
               former
               ,
               it
               is
               because
               by
               a
               Local
               Motion
               he
               formes
               a
               Body
               ,
               heaping
               together
               ,
               uniting
               and
               adjusting
               the
               materials
               necessary
               thereunto
               ;
               as
               the
               Air
               ,
               an
               aqueous
               vapour
               ,
               a
               terrene
               and
               unctuous
               exhalation
               ,
               and
               the
               heat
               of
               the
               Sun
               ,
               or
               some
               other
               ,
               which
               he
               employes
               artificially
               (
               according
               to
               the
               experience
               which
               he
               hath
               acquired
               throughout
               so
               many
               Ages
               )
               till
               he
               make
               them
               correspond
               to
               the
               Idea
               of
               the
               Body
               which
               he
               designes
               to
               form
               .
               All
               the
               Actions
               of
               Men
               are
               perform'd
               in
               like
               manner
               ,
               by
               putting
               together
               ,
               conjoyning
               ,
               or
               retrenching
               ,
               or
               separating
               things
               :
               In
               one
               word
               ,
               by
               apposition
               or
               separation
               .
               If
               he
               acts
               internally
               upon
               the
               Faculty
               ,
               't
               is
               either
               upon
               the
               Phancy
               ,
               or
               the
               Appetite
               ,
               or
               the
               External
               Sense
               .
               Upon
               the
               Phancy
               ,
               either
               by
               compounding
               one
               Phantasm
               of
               many
               ,
               as
               it
               happens
               in
               sleeping
               ,
               or
               else
               by
               acting
               upon
               a
               single
               one
               ,
               to
               make
               it
               appear
               more
               handsome
               or
               ugly
               ;
               More
               handsome
               ,
               by
               the
               concourse
               of
               many
               pure
               ,
               clear
               ,
               refin'd
               Spirits
               ,
               which
               enliven
               and
               embellish
               that
               Phantasm
               ;
               as
               we
               see
               a
               thing
               appear
               more
               handsome
               in
               the
               Sun
               ;
               More
               ugly
               ,
               by
               the
               arrival
               of
               certain
               gloomy
               and
               dark
               Spirits
               ,
               which
               usually
               arise
               from
               the
               humour
               of
               Melancholy
               In
               the
               Appetite
               ,
               if
               he
               excites
               Love
               there
               ,
               't
               is
               by
               the
               motion
               of
               dilatation
               expanding
               the
               Spirits
               ,
               and
               making
               them
               take
               up
               more
               room
               ;
               If
               Hatred
               or
               Sadness
               ,
               it
               is
               coarcting
               the
               
               same
               Spirits
               by
               compression
               .
               He
               can
               also
               cause
               a
               subtile
               mutation
               in
               the
               outward
               Senses
               internally
               ,
               especially
               upon
               the
               sight
               .
               As
               we
               see
               those
               that
               have
               a
               suffusion
               beginning
               ,
               imagine
               that
               they
               see
               Pismires
               and
               Flyes
               ,
               which
               others
               besides
               themselves
               behold
               not
               .
               Moreover
               ,
               Melancholy
               persons
               often
               terrifi'd
               with
               various
               frightful
               representations
               ;
               the
               cause
               whereof
               is
               an
               humour
               extravasated
               between
               the
               Tunicles
               of
               the
               Eye
               under
               the
               Cornea
               ,
               before
               the
               Crystalline
               which
               disturbs
               the
               sight
               with
               various
               shapes
               by
               reason
               of
               its
               mobility
               ;
               as
               the
               Clouds
               appear
               to
               us
               of
               several
               figures
               .
               Thus
               and
               more
               easily
               can
               the
               Devil
               trasfer
               the
               humours
               ,
               and
               ,
               managing
               them
               at
               his
               pleasure
               ,
               make
               them
               put
               on
               what
               figure
               he
               will
               ,
               to
               cause
               delusion
               .
               In
               fine
               ,
               all
               this
               is
               perform'd
               by
               the
               Local
               Motion
               of
               the
               parts
               ,
               humours
               ,
               or
               Spirits
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               foundation
               of
               doubting
               ,
               is
               ,
               that
               there
               is
               requir'd
               proportion
               between
               the
               Agent
               and
               the
               Patient
               .
               Which
               is
               prov'd
               ,
               because
               it
               is
               requisite
               that
               the
               patient
               which
               is
               
                 in
                 Power
              
               be
               determin'd
               by
               the
               form
               receiv'd
               ;
               and
               it
               seemeth
               that
               a
               spiritual
               thing
               cannot
               produce
               a
               form
               that
               may
               determine
               a
               material
               thing
               .
               That
               it
               produceth
               nothing
               material
               ,
               is
               evident
               ,
               because
               the
               action
               and
               the
               product
               are
               of
               the
               same
               Nature
               .
               Now
               the
               action
               of
               a
               Spiritual
               Entity
               cannot
               be
               material
               ,
               to
               speak
               naturally
               .
               Yet
               it
               is
               certain
               that
               God
               acts
               in
               corporeal
               things
               ,
               though
               he
               is
               a
               pure
               Spirit
               .
               But
               it
               may
               be
               answered
               ,
               That
               an
               Infinite
               Power
               is
               not
               oblig'd
               to
               the
               Rules
               of
               Creatures
               ;
               Besides
               ,
               that
               his
               Ubiquitary
               Presence
               sufficeth
               to
               impart
               Motion
               to
               all
               ;
               as
               also
               that
               he
               containing
               all
               things
               eminently
               is
               able
               to
               produce
               all
               things
               .
               But
               if
               to
               contain
               eminently
               is
               to
               have
               a
               more
               perfect
               Being
               ,
               capable
               to
               do
               what
               the
               lesser
               cannot
               ;
               this
               is
               not
               satisfactory
               .
               For
               the
               Question
               is
               ,
               How
               that
               more
               perfect
               Immaterial
               Being
               can
               produce
               that
               which
               Material
               Beings
               produce
               .
               To
               which
               ,
               the
               saying
               that
               it
               is
               a
               more
               perfect
               Being
               ,
               doth
               not
               satisfie
               .
               For
               then
               an
               Angel
               should
               be
               naturally
               able
               to
               produce
               all
               the
               perfections
               which
               are
               inferior
               to
               him
               ;
               which
               is
               absurd
               .
               It
               followes
               therefore
               ,
               that
               the
               Cause
               must
               contain
               the
               Effect
               ,
               that
               it
               may
               be
               able
               to
               produce
               it
               ;
               and
               that
               ,
               since
               a
               spiritual
               Being
               doth
               not
               contain
               material
               things
               ,
               either
               those
               which
               we
               call
               Immaterial
               ,
               are
               not
               so
               at
               all
               ;
               or
               else
               God
               immediately
               produceth
               in
               them
               the
               effects
               which
               we
               attribute
               to
               them
               .
               For
               I
               see
               not
               how
               immateriality
               is
               infer'd
               from
               immortality
               ,
               since
               there
               may
               be
               an
               incorruptible
               matter
               ,
               such
               as
               that
               of
               the
               Heavens
               is
               .
               Which
               nevertheless
               is
               spoken
               rather
               to
               make
               way
               for
               some
               better
               thought
               ,
               then
               that
               I
               hold
               it
               as
               my
               own
               .
            
             
               The
               Sixth
               said
               ,
               That
               there
               may
               be
               some
               Medium
               serving
               for
               the
               union
               between
               the
               Body
               and
               the
               Soul
               ,
               beside
               the
               Animal
               ,
               Vital
               ,
               and
               Natural
               Spirits
               ;
               to
               which
               Medium
               ,
               the
               many
               wonderful
               effects
               which
               we
               are
               constrain'd
               to
               ascribe
               to
               Occult
               Qualities
               ought
               to
               be
               referd'd
               .
               For
               as
               they
               who
               know
               not
               that
               the
               Ring
               which
               Juglers
               make
               to
               skip
               upon
               a
               Table
               ,
               according
               to
               the
               motion
               of
               their
               fingers
               ,
               is
               fasten'd
               to
               them
               by
               the
               long
               Hair
               
               of
               a
               Woman
               ,
               attribute
               that
               Motion
               to
               the
               Devil
               :
               So
               they
               who
               cannot
               comprehend
               the
               subtility
               of
               the
               Medium
               ,
               uniting
               not
               onely
               the
               Body
               with
               the
               Soul
               which
               informes
               it
               ,
               but
               also
               the
               other
               Spirits
               with
               the
               Body
               which
               they
               agitate
               ,
               find
               no
               proportion
               therein
               ,
               and
               are
               constrain'd
               to
               let
               experience
               cross
               their
               reason
               .
               Now
               to
               understand
               the
               Nature
               of
               this
               uniting
               Medium
               ,
               I
               conceive
               is
               as
               difficult
               as
               to
               give
               an
               account
               of
               the
               Sympathies
               and
               Antipathies
               of
               things
               .
            
          
           
             
               II.
               Which
               is
               more
               powerfull
               Love
               or
               Hatred
               .
            
             
               Upon
               the
               Second
               Point
               ,
               the
               First
               said
               ,
               That
               E●pedocles
               had
               reason
               to
               constitute
               Love
               and
               Hatred
               for
               the
               two
               Principles
               of
               Nature
               :
               which
               though
               Aristotle
               endeavours
               to
               confute
               ,
               yet
               is
               he
               constrain'd
               to
               acknowledge
               the
               same
               thing
               ,
               though
               disguis'd
               under
               other
               words
               .
               For
               when
               he
               saith
               ,
               that
               two
               of
               his
               Principles
               are
               contraries
               and
               enemies
               ,
               namely
               ,
               Form
               and
               Privation
               ;
               and
               nevertheless
               that
               they
               are
               united
               in
               one
               common
               Subject
               which
               is
               the
               Matter
               ;
               what
               is
               it
               else
               but
               to
               confess
               that
               all
               things
               are
               made
               and
               compos'd
               by
               the
               means
               of
               Love
               and
               Hatred
               ?
               They
               who
               own
               no
               other
               Principles
               but
               the
               Four
               Elements
               ,
               are
               of
               the
               same
               opinion
               ,
               when
               they
               say
               that
               all
               Mixt
               Bodies
               are
               made
               with
               a
               discording
               concord
               ,
               and
               a
               concording
               discord
               .
               For
               as
               the
               Elements
               united
               together
               will
               never
               compose
               an
               Animal
               ,
               unless
               they
               be
               reduc'd
               to
               a
               just
               proportion
               ,
               and
               animated
               ,
               by
               rebatement
               of
               some
               little
               of
               the
               vigor
               of
               their
               active
               qualities
               ;
               so
               if
               there
               be
               no
               kind
               of
               War
               and
               Amity
               between
               them
               ,
               if
               the
               Hot
               act
               not
               against
               the
               Humid
               ,
               the
               Animal
               will
               never
               live
               :
               since
               Life
               is
               nothing
               but
               the
               action
               of
               Heat
               upon
               Humidity
               .
               However
               ,
               Amity
               hath
               something
               more
               noble
               ,
               and
               excites
               greater
               effects
               then
               Enmity
               .
               For
               the
               former
               is
               the
               cause
               of
               the
               Generation
               and
               Preservation
               of
               Mixt
               Bodies
               ,
               and
               the
               latter
               of
               their
               dissolution
               and
               corruption
               .
               Now
               it
               is
               much
               more
               noble
               to
               give
               and
               preserve
               Being
               ,
               then
               to
               destroy
               it
               .
               Whence
               God
               himself
               found
               such
               perfection
               in
               his
               Creation
               ,
               and
               was
               so
               pleas'd
               with
               his
               Divine
               Work
               ,
               that
               though
               it
               frequently
               deserves
               by
               its
               crimes
               to
               be
               annihilated
               ,
               yet
               his
               Punishments
               have
               not
               hitherto
               proceeded
               so
               far
               .
               This
               is
               no
               less
               true
               in
               Spiritual
               and
               Intellectual
               Substances
               then
               in
               Natural
               .
               Gods
               Love
               hath
               more
               noble
               effects
               then
               his
               Hatred
               .
               For
               (
               to
               leave
               to
               Divines
               the
               consideration
               of
               that
               Love
               which
               had
               the
               power
               to
               draw
               the
               Second
               Person
               of
               the
               Trinity
               from
               Heaven
               ,
               with
               that
               which
               produces
               the
               Third
               ▪
               as
               also
               to
               leave
               them
               to
               proclaim
               that
               God
               loves
               Good
               Actions
               ,
               and
               that
               the
               effect
               of
               this
               Love
               is
               Eternal
               Bliss
               ▪
               that
               he
               hates
               Sins
               ,
               and
               that
               the
               effects
               of
               this
               hatred
               are
               the
               punishments
               of
               Hell
               ;
               that
               it
               is
               manifest
               that
               the
               glory
               of
               Paradise
               is
               much
               greater
               then
               of
               those
               Chastisements
               ;
               since
               what
               ever
               penalties
               God
               inflicts
               upon
               Man
               for
               his
               mis-deeds
               ,
               he
               renders
               Justice
               to
               him
               ,
               and
               do's
               not
               reduce
               him
               into
               a
               state
               inferior
               to
               or
               against
               his
               Nature
               ;
               but
               when
               he
               rewards
               with
               Eternal
               Glory
               ,
               he
               exalts
               our
               Nature
               infinitely
               higher
               then
               it
               could
               aspire
               ;
               )
               let
               us
               consider
               
               Love
               and
               Hatred
               in
               Men
               ,
               and
               particularly
               as
               Passions
               ,
               (
               according
               as
               the
               Question
               propounded
               seemes
               principally
               to
               be
               understood
               ,
               )
               and
               no
               doubt
               Love
               will
               be
               found
               more
               violent
               then
               Hatred
               .
               To
               judge
               the
               better
               whereof
               ,
               we
               must
               not
               consider
               them
               nakedly
               and
               simply
               ,
               as
               Love
               is
               nothing
               else
               but
               an
               inclination
               towards
               Good
               ,
               and
               Hatred
               an
               Aversion
               from
               Evil
               ;
               nor
               yet
               as
               such
               Good
               or
               Evil
               is
               present
               :
               For
               in
               these
               two
               manners
               they
               have
               no
               violence
               ,
               nor
               any
               Motions
               ,
               since
               according
               to
               the
               receiv'd
               Maxime
               ;
               When
               the
               End
               is
               present
               ,
               all
               Motion
               and
               Action
               ceaseth
               .
               But
               to
               know
               which
               of
               these
               two
               passions
               acts
               with
               most
               force
               and
               violence
               for
               the
               attaining
               of
               its
               end
               ,
               we
               must
               contemplate
               them
               with
               all
               the
               train
               and
               attendance
               of
               the
               other
               Passions
               which
               accompany
               them
               ;
               not
               as
               the
               one
               is
               an
               inclination
               to
               Good
               ,
               and
               the
               other
               an
               Aversion
               from
               Evil
               ,
               present
               ;
               For
               in
               this
               sense
               ,
               no
               doubt
               ,
               a
               Present
               Evil
               which
               causeth
               Grief
               ,
               is
               more
               sensible
               and
               violent
               then
               a
               Present
               Good
               which
               causeth
               Pleasure
               ;
               but
               as
               the
               one
               is
               a
               Desire
               of
               the
               Absent
               Good
               which
               is
               propos'd
               ,
               and
               the
               other
               a
               Flight
               from
               an
               Absent
               Evil
               which
               is
               fear'd
               ;
               I
               conceive
               the
               Passions
               excited
               by
               an
               Absent
               Evil
               have
               no
               great
               violence
               ,
               but
               rather
               partake
               of
               heaviness
               and
               stupidity
               ,
               as
               Fear
               and
               Sadness
               ;
               which
               render
               us
               rather
               unmoveable
               and
               insensible
               ,
               then
               active
               and
               violent
               in
               our
               Motions
               .
               The
               Passions
               which
               lead
               towards
               an
               Absent
               Good
               are
               otherwise
               :
               For
               Hope
               ,
               which
               is
               ,
               by
               the
               testimony
               of
               Aristotle
               ,
               a
               species
               of
               Love
               ,
               contemnes
               and
               surmounts
               all
               difficulties
               which
               hinder
               its
               attaining
               to
               its
               Good.
               
            
             
               Here
               one
               objecting
               ,
               That
               Anger
               ,
               which
               arises
               from
               Hatred
               and
               inward
               Grief
               hath
               more
               violent
               effects
               then
               Hope
               and
               the
               other
               Passions
               ;
               It
               was
               answer'd
               ,
               that
               Anger
               consists
               of
               a
               mixture
               of
               Love
               and
               Hatred
               ;
               therefore
               Homer
               sayes
               ,
               that
               to
               be
               angry
               is
               a
               thing
               more
               sweet
               then
               Honey
               .
               For
               Anger
               tends
               to
               Revenge
               ,
               and
               ceaseth
               when
               we
               are
               reveng'd
               for
               the
               wrong
               we
               apprehend
               done
               to
               us
               .
               Now
               Revenge
               seemes
               a
               Good
               and
               delectable
               thing
               to
               the
               person
               that
               seeks
               it
               ;
               and
               therefore
               all
               the
               great
               Ebullitions
               and
               Commotions
               observ'd
               in
               Anger
               ought
               to
               be
               referr'd
               to
               the
               Love
               and
               Desire
               of
               Revenge
               .
               Besides
               ,
               the
               Motions
               which
               attend
               Hatred
               are
               Motions
               of
               Flight
               ,
               as
               those
               which
               accompany
               Love
               are
               Motions
               of
               Pursuit
               ;
               and
               Anger
               being
               rather
               a
               Pursuit
               and
               seeking
               of
               Revenge
               ,
               then
               a
               Flight
               from
               any
               evil
               ,
               it
               is
               more
               reasonably
               to
               be
               rank'd
               under
               Love
               then
               under
               Hatred
               .
               Again
               ,
               we
               see
               amorous
               persons
               are
               more
               easily
               put
               into
               heat
               ,
               then
               even
               those
               which
               are
               drawn
               up
               in
               battalia
               ,
               and
               ready
               to
               kill
               one
               another
               .
               In
               fine
               ,
               if
               Hatred
               and
               all
               the
               Passions
               attending
               it
               ,
               have
               any
               force
               and
               violence
               ,
               Love
               is
               the
               prime
               cause
               thereof
               ;
               we
               hate
               no
               thing
               but
               because
               we
               love
               some
               thing
               ,
               and
               that
               more
               or
               less
               ,
               proportionably
               as
               we
               love
               .
               Wherefore
               the
               Philosophers
               who
               would
               introduce
               an
               Apathy
               ,
               and
               banish
               all
               the
               Passions
               ,
               should
               have
               done
               well
               rather
               to
               extinguish
               Love.
               For
               he
               who
               loves
               no
               thing
               ,
               hates
               no
               thing
               ;
               and
               when
               we
               have
               lost
               any
               thing
               ,
               our
               sadness
               and
               resentment
               is
               proportionable
               
               to
               the
               Love
               we
               had
               for
               it
               .
               He
               that
               loves
               no
               thing
               ,
               fears
               no
               thing
               ;
               and
               if
               it
               be
               possible
               ,
               that
               he
               do's
               not
               love
               his
               own
               life
               ,
               he
               do's
               not
               fear
               death
               .
               It
               is
               not
               therefore
               to
               be
               inquir'd
               ,
               which
               excites
               the
               greatest
               Commotions
               ,
               Love
               or
               Hatred
               ;
               since
               even
               those
               which
               Hatred
               excites
               proceed
               from
               Love.
               
            
             
               The
               Third
               said
               ,
               That
               the
               Acts
               or
               Motions
               of
               the
               Appetite
               are
               called
               Passions
               ,
               because
               they
               make
               the
               Body
               suffer
               ,
               and
               cause
               an
               alteration
               in
               the
               Heart
               and
               Pulse
               .
               Such
               as
               aim
               at
               Pleasure
               enervate
               the
               Motion
               of
               Contraction
               ;
               because
               they
               dilate
               the
               Spirits
               ,
               and
               augment
               that
               of
               Dilatation
               .
               Whereas
               ,
               on
               the
               contrary
               ,
               those
               which
               belong
               to
               Sadness
               diminish
               the
               Motion
               of
               Dilatation
               ,
               because
               they
               further
               that
               of
               Contraction
               .
               We
               may
               consider
               the
               Passions
               either
               materially
               or
               formally
               ;
               the
               former
               consideration
               denotes
               the
               Impression
               which
               they
               make
               upon
               the
               Body
               ;
               the
               latter
               ,
               the
               relation
               to
               their
               Object
               .
               So
               Anger
               consider'd
               materially
               is
               defin'd
               ,
               An
               Ebullition
               and
               Fervour
               of
               the
               Blood
               about
               the
               Heart
               ;
               and
               formally
               ,
               A
               Desire
               of
               Revenge
               .
               This
               being
               premiz'd
               ,
               I
               affirm
               ,
               That
               Hatred
               is
               much
               more
               powerful
               then
               Love
               ;
               if
               we
               consider
               them
               materially
               ,
               not
               as
               alone
               ,
               but
               as
               leaders
               of
               a
               party
               ,
               viz.
               Love
               with
               all
               the
               train
               of
               Passions
               that
               follow
               the
               same
               towards
               Good
               ,
               and
               Hatred
               ,
               with
               all
               its
               adherents
               ,
               in
               reference
               to
               Evil.
               For
               either
               of
               them
               taken
               apart
               ,
               and
               by
               it self
               ,
               make
               very
               little
               impression
               and
               alteration
               in
               the
               Heart
               .
               Love
               is
               a
               bare
               acknowledgement
               of
               ,
               and
               complacency
               in
               good
               ,
               and
               goeth
               no
               further
               as
               Love.
               Hatred
               is
               nothing
               else
               but
               a
               bare
               rejection
               ,
               disavowing
               ,
               and
               aversion
               of
               Evil.
               In
               verification
               of
               which
               conception
               of
               the
               Nature
               of
               those
               Passions
               ,
               it
               is
               evident
               that
               the
               Effects
               ascrib'd
               to
               Love
               ,
               as
               Extasie
               ,
               Languishing
               ,
               are
               the
               Effects
               not
               of
               Love
               ,
               but
               of
               Hope
               ,
               weary
               and
               fainting
               through
               its
               own
               duration
               .
               Now
               these
               Passions
               being
               thus
               taken
               ,
               Love
               causeth
               less
               alteration
               upon
               the
               Body
               then
               Hatred
               .
               For
               its
               highest
               pitch
               is
               Delight
               ,
               which
               is
               materially
               an
               expansion
               of
               the
               Spirits
               of
               the
               Heart
               towards
               the
               parts
               of
               the
               whole
               Body
               ;
               wherein
               appeareth
               rather
               a
               cessation
               from
               Action
               ,
               then
               any
               violence
               .
               But
               Hatred
               which
               terminates
               in
               Anger
               makes
               a
               furious
               havock
               .
               It
               dauseth
               the
               Blood
               to
               boyle
               about
               the
               Heart
               ,
               and
               calls
               to
               its
               aid
               the
               same
               Passions
               that
               are
               subservient
               to
               Love
               ,
               as
               Hope
               and
               Boldness
               ,
               conceiving
               it
               a
               Good
               to
               be
               reveng'd
               on
               the
               present
               Evil.
               The
               Case
               is
               the
               same
               also
               ,
               if
               they
               be
               consider'd
               according
               to
               their
               formality
               .
               For
               the
               Object
               of
               Love
               is
               a
               Good
               ,
               not
               absolute
               but
               according
               to
               some
               consideration
               ;
               seeing
               the
               good
               of
               an
               Animal
               is
               its
               preservation
               ,
               to
               which
               that
               kind
               which
               is
               called
               Delectable
               Good
               ,
               or
               the
               Good
               of
               Delight
               ,
               is
               ordain'd
               as
               a
               means
               to
               the
               end
               .
               But
               the
               Object
               of
               Hatred
               is
               the
               Evil
               which
               destroyes
               an
               Absolute
               and
               Essential
               being
               of
               an
               Animal
               .
               For
               which
               reason
               it
               moves
               more
               powerfully
               then
               Good.
               
            
             
               The
               Fourth
               said
               ,
               That
               for
               the
               better
               judging
               of
               the
               Question
               ,
               we
               must
               suppose
               that
               these
               two
               Passions
               are
               two
               Agents
               ,
               which
               tend
               each
               to
               their
               different
               End.
               For
               the
               end
               of
               Love
               is
               a
               good
               
               Being
               ;
               That
               of
               Hatred
               ,
               which
               repels
               what
               destroyes
               our
               Being
               ,
               is
               the
               preservation
               of
               Being
               simply
               .
               Now
               Being
               is
               much
               more
               perfect
               naturally
               then
               better
               being
               ,
               though
               morally
               it
               is
               not
               so
               perfect
               :
               and
               the
               preservation
               of
               Being
               is
               of
               the
               same
               dignity
               with
               Being
               .
               On
               the
               other
               side
               ,
               it
               is
               true
               that
               Love
               is
               the
               cause
               of
               Hatred
               ,
               and
               that
               we
               hate
               nothing
               but
               because
               we
               love
               .
               Yet
               it
               doth
               not
               follow
               that
               Hatred
               is
               not
               more
               powerful
               then
               Love
               ;
               seeing
               many
               times
               the
               Daughter
               is
               more
               strong
               and
               fair
               then
               the
               Mother
               .
               Now
               if
               they
               are
               brutish
               Passions
               ,
               they
               must
               be
               measur'd
               by
               the
               standard
               of
               Brutes
               .
               But
               we
               see
               a
               Dog
               leave
               his
               Meat
               to
               follow
               a
               Beast
               ,
               against
               which
               he
               hath
               a
               natural
               animosity
               .
               And
               Antipathies
               are
               more
               powerful
               then
               Sympathies
               ;
               for
               the
               former
               kill
               ,
               and
               the
               latter
               never
               give
               life
               .
               Nevertheless
               ,
               sometimes
               Love
               prevailes
               over
               Hatred
               .
               For
               a
               Man
               that
               loves
               the
               Daughter
               passionately
               ,
               and
               hates
               the
               Father
               as
               much
               ,
               will
               not
               cease
               to
               do
               good
               to
               the
               Father
               for
               the
               Daughters
               sake
               .
            
             
               The
               shortness
               of
               the
               dayes
               ,
               and
               the
               enlargements
               upon
               this
               Subject
               ,
               having
               in
               this
               and
               some
               of
               the
               former
               Conferences
               ,
               left
               no
               room
               for
               Inventions
               ;
               every
               one
               was
               entrealed
               to
               prepare
               himself
               for
               the
               future
               ;
               and
               these
               two
               Points
               were
               chosen
               for
               the
               next
               day
               seven-night
               .
            
          
        
         
           
             CONFERENCE
             XVII
             .
          
           
             
               I.
               Of
               the
               several
               fashions
               of
               wearing
               Mourning
               ,
               and
               why
               Black
               is
               us'd
               to
               that
               purpose
               rather
               than
               any
               other
               colour
               .
               II.
               Why
               people
               are
               pleas'd
               with
               Musick
               .
            
          
           
             
               I.
               Of
               the
               severall
               fashions
               of
               wearing
               Mourning
               ,
               and
               why
               Black
               is
               us'd
               to
               that
               purpose
               rather
               then
               any
               other
               colour
               .
            
             
               THe
               First
               said
               ,
               That
               the
               greatest
               part
               of
               Man-kind
               ,
               excepting
               some
               Barbarians
               ,
               lamented
               the
               death
               of
               their
               friends
               ,
               and
               express'd
               their
               sadness
               by
               external
               Mourning
               ,
               which
               is
               nothing
               but
               the
               change
               of
               Habit.
               Now
               they
               are
               observ'd
               to
               be
               of
               six
               sorts
               .
               The
               Violet
               is
               for
               Princes
               .
               The
               weeds
               of
               Virgins
               are
               white
               in
               reference
               to
               purity
               .
               Sky-colour
               is
               in
               use
               with
               the
               people
               of
               
                 Syria
                 ,
                 Cappadocia
              
               and
               Armenia
               ,
               to
               denote
               the
               place
               which
               they
               wish
               to
               the
               dead
               ,
               namely
               ,
               Heaven
               .
               The
               Yellow
               ,
               or
               Feuille-morte
               ,
               among
               those
               of
               Aegypt
               ,
               to
               shew
               (
               say
               they
               )
               that
               as
               Herbs
               being
               faded
               become
               yellow
               ;
               so
               Death
               is
               the
               end
               of
               Humane
               Hope
               .
               The
               Grey
               is
               worne
               by
               the
               Aethiopians
               ,
               because
               it
               denotes
               the
               colour
               of
               the
               Earth
               ,
               which
               receives
               the
               dead
               ,
               and
               into
               which
               they
               return
               .
               But
               the
               most
               common
               ,
               and
               us'd
               throughout
               all
               Europe
               ,
               is
               Black
               ,
               which
               also
               was
               always
               worne
               by
               the
               Romans
               when
               they
               went
               into
               Mourning
               ,
               except
               during
               sixty
               years
               that
               they
               wore
               white
               .
               The
               wearing
               of
               Mourning
               continu'd
               ten
               moneths
               at
               Rome
               ;
               the
               Athenians
               wore
               it
               but
               one
               
               moneth
               ;
               the
               Spartans
               no
               more
               but
               eleven
               dayes
               .
               The
               reason
               why
               they
               have
               all
               chosen
               Black
               for
               denoting
               Sadness
               ,
               is
               ,
               because
               Black
               is
               the
               privation
               of
               White
               ,
               and
               proceedeth
               from
               the
               defect
               of
               Light
               ;
               so
               Death
               is
               the
               privation
               of
               Life
               and
               Light.
               Possibly
               too
               ,
               the
               reason
               why
               the
               Cypress
               Tree
               was
               esteem'd
               a
               Funeral
               Tree
               ,
               was
               ,
               because
               the
               leaves
               were
               of
               a
               dark
               Green
               ,
               and
               the
               Nutts
               tincture
               Black
               ,
               and
               being
               cut
               it
               never
               puts
               forth
               again
               ;
               as
               also
               Beans
               were
               ,
               in
               regard
               of
               the
               blackness
               which
               appears
               in
               them
               and
               their
               flowers
               .
            
             
               The
               Second
               said
               ,
               That
               Experience
               shews
               us
               sufficiently
               that
               the
               Black
               colour
               doth
               not
               onely
               put
               us
               in
               Mind
               of
               our
               griefs
               and
               sadnesses
               pass'd
               ,
               but
               also
               is
               apt
               excite
               new
               .
               This
               is
               known
               to
               the
               Senses
               ,
               and
               unknown
               to
               Reason
               ,
               by
               a
               certain
               Divine
               Appointment
               ,
               which
               hath
               caus'd
               that
               what
               is
               manifest
               to
               the
               one
               ,
               is
               hidden
               to
               the
               other
               .
               As
               appears
               ,
               for
               that
               nothing
               is
               so
               natural
               to
               the
               Sense
               of
               Seeing
               as
               Light
               and
               Colours
               .
               But
               yet
               there
               is
               nothing
               in
               which
               our
               Mind
               sooner
               finds
               its
               weakness
               ,
               then
               in
               the
               enquiry
               into
               the
               Nature
               and
               properties
               of
               Colours
               and
               Light.
               Now
               there
               are
               two
               sorts
               of
               blackness
               ,
               the
               one
               Internal
               ,
               when
               the
               Soul
               turning
               it self
               towards
               the
               Images
               ,
               upon
               report
               of
               which
               a
               judgement
               is
               made
               ,
               if
               that
               Image
               is
               Black
               and
               deform'd
               ,
               the
               Soul
               must
               conceive
               that
               the
               Objects
               represented
               by
               it
               ,
               are
               so
               also
               ,
               and
               thence
               ariseth
               horror
               and
               sadness
               ;
               the
               other
               external
               ,
               for
               the
               explicating
               of
               which
               ,
               I
               must
               crave
               leave
               to
               deflect
               a
               little
               from
               the
               ordinary
               opinion
               touching
               the
               Nature
               of
               Colours
               .
               I
               affirm
               ,
               that
               Colour
               and
               Light
               are
               one
               and
               the
               same
               thing
               ,
               and
               differ
               onely
               in
               regard
               of
               the
               Subject
               ;
               so
               that
               the
               lustre
               of
               a
               simple
               Body
               is
               Light
               ,
               but
               the
               lustre
               of
               a
               mixt
               Body
               is
               call'd
               Colour
               .
               By
               which
               account
               ,
               Light
               is
               the
               Colour
               of
               a
               simple
               Body
               ,
               and
               Colour
               is
               the
               Light
               of
               a
               mixt
               Body
               .
               Whence
               Mixts
               approaching
               nearest
               to
               the
               simplicity
               of
               the
               Element
               predominant
               in
               them
               ,
               are
               all
               Luminous
               ;
               as
               precious
               stones
               ,
               which
               are
               a
               simple
               Earth
               ,
               and
               without
               mixture
               of
               other
               Element
               ;
               and
               rotten
               Wood
               ,
               which
               having
               lost
               the
               little
               Air
               and
               Fire
               it
               had
               ,
               its
               humidity
               also
               being
               absum'd
               by
               the
               putrefaction
               ,
               and
               there
               remaining
               nothing
               almost
               but
               Earth
               ,
               you
               see
               how
               it
               keeps
               its
               splendour
               amidst
               the
               darkness
               of
               the
               night
               .
               And
               this
               ,
               in
               my
               conceit
               ,
               is
               the
               meaning
               of
               what
               Moses
               saith
               ,
               when
               he
               saith
               ,
               that
               God
               created
               the
               Light
               before
               the
               Sun.
               For
               God
               having
               created
               the
               Elements
               in
               their
               natural
               purity
               ,
               they
               were
               sometimes
               in
               that
               state
               before
               mixture
               ;
               the
               Earth
               appeared
               not
               ,
               but
               the
               Water
               cover'd
               its
               whole
               Surface
               .
               Every
               Element
               was
               in
               its
               own
               place
               ,
               and
               the
               purity
               of
               its
               Nature
               :
               for
               which
               reason
               they
               had
               then
               their
               first
               Colour
               ,
               which
               is
               splendour
               .
               But
               as
               soon
               as
               God
               had
               mingled
               them
               for
               the
               forming
               of
               Mixts
               ,
               their
               Light
               became
               clouded
               and
               chang'd
               into
               Colour
               .
               And
               hence
               it
               was
               necessary
               to
               form
               a
               Sun
               in
               Heaven
               ,
               far
               from
               all
               sort
               of
               mixture
               and
               composition
               ;
               to
               the
               end
               he
               might
               alwayes
               preserve
               his
               Light
               ,
               and
               enlighten
               the
               world
               therewith
               .
               The
               Fire
               preserves
               
               it self
               the
               most
               of
               all
               in
               its
               purity
               ,
               by
               reason
               of
               its
               great
               activity
               which
               consumes
               what
               ever
               approaches
               near
               it
               .
               The
               other
               Elements
               would
               do
               so
               too
               ,
               if
               they
               could
               preserve
               themselves
               in
               their
               purity
               as
               well
               as
               the
               Fire
               .
               But
               because
               they
               would
               be
               unprofitable
               should
               they
               remain
               such
               ,
               it
               is
               necessary
               that
               they
               be
               mingled
               one
               with
               another
               ,
               as
               well
               to
               serve
               for
               the
               production
               of
               Compounds
               ,
               as
               for
               their
               Aliment
               ,
               and
               several
               uses
               .
               Hence
               their
               Light
               becomes
               chang'd
               into
               Colour
               ,
               which
               is
               nothing
               else
               but
               a
               Light
               extinguish'd
               more
               or
               less
               ;
               and
               ,
               accordingly
               ,
               we
               see
               some
               Colours
               more
               luminous
               then
               others
               .
               The
               White
               is
               still
               wholly
               luminous
               ,
               the
               Red
               wholly
               resplendent
               ,
               the
               Green
               less
               ,
               and
               the
               Brown
               begins
               to
               grow
               dark
               .
               Lastly
               ,
               the
               Black
               is
               nothing
               but
               Light
               wholly
               extinct
               ,
               and
               a
               kind
               of
               darkness
               ,
               and
               consequently
               hath
               nothing
               of
               reality
               ,
               but
               is
               a
               pure
               Privation
               which
               our
               Eyes
               perceive
               not
               .
               As
               our
               Ear
               discerneth
               or
               perceiveth
               not
               silence
               ,
               but
               onely
               by
               not
               hearing
               any
               sound
               ;
               so
               neither
               doth
               the
               Sight
               behold
               Black
               and
               darkness
               ,
               but
               when
               it
               sees
               neither
               Colour
               nor
               Light.
               So
               that
               to
               hear
               Silence
               ,
               and
               see
               darkness
               ,
               is
               (
               to
               speak
               properly
               )
               a
               vain
               attempt
               of
               the
               Soul
               ,
               which
               would
               fain
               exert
               its
               action
               of
               seeing
               and
               hearing
               ,
               and
               cannot
               .
               Hence
               ariseth
               the
               sadness
               and
               terror
               which
               a
               deep
               silence
               ,
               and
               the
               sight
               of
               extreme
               blackness
               and
               darkness
               excites
               in
               the
               Soul.
               For
               the
               Soul
               knows
               well
               ,
               that
               Life
               is
               nothing
               else
               but
               Exercise
               of
               its
               Faculties
               ,
               of
               which
               as
               soon
               as
               any
               thing
               is
               depriv'd
               ,
               there
               remains
               nothing
               to
               be
               expected
               but
               death
               .
               She
               would
               fain
               exert
               her
               action
               and
               cannot
               ;
               she
               distinguishes
               not
               whether
               it
               be
               through
               default
               of
               the
               Object
               ,
               or
               whether
               her
               Faculty
               be
               lost
               ,
               but
               she
               finds
               a
               privation
               of
               her
               actions
               ,
               and
               represents
               to
               her self
               to
               be
               in
               the
               state
               of
               Death
               ;
               whence
               ariseth
               Sadness
               and
               Fear
               .
               For
               as
               our
               Soul
               dreadeth
               nothing
               so
               much
               as
               Death
               ,
               so
               the
               least
               suspition
               ,
               the
               least
               sign
               and
               umbrage
               of
               Death
               ,
               is
               apt
               to
               put
               her
               into
               great
               dejection
               .
               And
               this
               makes
               way
               for
               the
               Second
               Reason
               ,
               why
               the
               Soul
               becomes
               sad
               at
               the
               sight
               of
               a
               black
               Colour
               ,
               namely
               ,
               because
               it
               never
               appears
               in
               the
               Body
               ,
               but
               Death
               is
               at
               hand
               .
               For
               this
               Colour
               is
               produc'd
               by
               the
               mortification
               and
               extinction
               of
               the
               Spirits
               ,
               as
               a
               Gangrene
               ,
               which
               is
               either
               caus'd
               by
               Adustion
               ,
               (
               whereby
               Coals
               become
               black
               )
               or
               by
               extreme
               coldness
               ;
               thus
               Old
               Men
               are
               of
               a
               leaden
               Colour
               tending
               to
               blackness
               .
               Now
               the
               excess
               of
               heat
               and
               coldness
               is
               equally
               contrary
               to
               Life
               .
               Wherefore
               as
               often
               as
               the
               Soul
               perceives
               blackness
               ,
               either
               in
               her
               own
               Body
               or
               in
               another
               ,
               she
               remembers
               the
               Qualities
               which
               produc'd
               it
               ,
               and
               are
               contrary
               to
               Life
               which
               she
               loves
               ;
               hence
               ariseth
               sadness
               .
               And
               hence
               also
               it
               is
               that
               we
               naturally
               love
               a
               Countenance
               well
               proportion'd
               with
               an
               agreeable
               Colour
               ,
               wherein
               there
               is
               found
               a
               redness
               mingled
               with
               whiteness
               ,
               bright
               and
               lively
               with
               Spirits
               ;
               which
               is
               nothing
               else
               but
               an
               effect
               of
               the
               Love
               which
               our
               Soul
               bears
               to
               Life
               .
               For
               knowing
               this
               to
               be
               the
               Colour
               of
               Health
               ,
               it
               affects
               the
               same
               even
               in
               another
               ,
               as
               ,
               on
               the
               other
               side
               ,
               it
               abhorreth
               Death
               .
               Look
               upon
               a
               living
               Body
               ,
               it
               is
               full
               of
               
               brightness
               ;
               but
               a
               dead
               one
               is
               gloomy
               and
               dismal
               ;
               and
               at
               the
               instant
               that
               the
               Soul
               parts
               from
               the
               Body
               ,
               a
               dark
               shade
               seemes
               as
               it
               were
               to
               veil
               the
               Countenance
               .
               Now
               that
               the
               Soul
               may
               understand
               ,
               it
               must
               become
               like
               to
               its
               Object
               .
               Whence
               Aristotle
               said
               ,
               that
               the
               Intellect
               is
               potentially
               all
               things
               ,
               forasmuch
               as
               it
               can
               form
               it self
               into
               as
               many
               shapes
               as
               there
               are
               Objects
               .
               So
               then
               ,
               it
               will
               perceive
               blackness
               ,
               it
               must
               become
               conformable
               to
               Black
               ,
               which
               it
               cannot
               be
               without
               great
               resentment
               of
               grief
               and
               sadness
               ;
               since
               its
               natural
               Colour
               is
               its
               brightness
               ;
               and
               to
               deprive
               the
               Soul
               of
               brightness
               and
               splendor
               is
               to
               deprive
               it
               of
               Life
               .
            
          
           
             
               II.
               Why
               Men
               love
               Musick
               .
            
             
               Upon
               the
               Second
               Point
               the
               First
               said
               ,
               That
               if
               Musick
               be
               not
               natural
               to
               the
               Heavens
               ,
               considering
               the
               regularity
               of
               their
               Motions
               ,
               which
               the
               custome
               of
               alwayes
               hearing
               hinders
               us
               from
               perceiving
               ;
               yet
               it
               is
               so
               to
               Man
               ,
               since
               he
               takes
               such
               Pleasure
               therein
               ,
               that
               Nurses
               quiet
               the
               frowardness
               of
               their
               Children
               in
               the
               Cradle
               by
               their
               Songs
               ;
               the
               Devotion
               of
               grown
               persons
               is
               increased
               by
               singing
               of
               Psalmes
               ;
               the
               Pipe
               and
               the
               Drum
               animate
               the
               Souldier
               to
               War
               ,
               and
               even
               Horses
               become
               more
               courageous
               by
               the
               sound
               of
               the
               Trumpet
               ;
               Not
               to
               mention
               David's
               Harp
               ,
               which
               drave
               away
               the
               evil
               Spirit
               from
               Saul
               ,
               nor
               the
               cure
               which
               Hoboys
               effect
               in
               those
               that
               are
               stung
               with
               the
               Tarantula
               ,
               causing
               them
               to
               dance
               till
               they
               sweat
               ,
               by
               which
               means
               they
               are
               cur'd
               of
               what
               otherwise
               would
               be
               mortal
               .
               All
               which
               seemes
               more
               to
               be
               admir'd
               then
               explicated
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Solution
               of
               the
               present
               Question
               depends
               upon
               this
               other
               ;
               namely
               ,
               why
               certain
               Objects
               excite
               Pleasure
               ,
               and
               others
               Grief
               ?
               The
               truth
               is
               ,
               Nature
               hath
               joyn'd
               Grief
               with
               Hurtful
               Objects
               ,
               and
               Pleasure
               with
               profitable
               .
               For
               otherwise
               having
               plac'd
               Living
               Creatures
               amidst
               Life
               and
               Death
               ,
               it
               might
               have
               hapned
               that
               through
               want
               of
               knowledge
               ,
               or
               else
               through
               intemperance
               ,
               some
               Creature
               might
               neglect
               the
               things
               which
               are
               profitable
               to
               it
               ,
               or
               made
               use
               of
               such
               as
               are
               hurtfull
               .
               It
               is
               not
               to
               be
               fear'd
               that
               an
               Ox
               will
               eat
               Worm-wood
               ,
               or
               that
               an
               Animal
               will
               not
               pluck
               its
               leg
               out
               of
               the
               fire
               :
               For
               Pain
               admonisheth
               both
               the
               one
               and
               the
               other
               to
               abstain
               from
               those
               Objects
               ,
               as
               on
               the
               other
               side
               Pleasure
               attracts
               us
               to
               those
               which
               preserve
               our
               Nature
               .
               This
               Pleasure
               is
               not
               onely
               in
               the
               Object
               as
               it
               is
               suitable
               to
               our
               Nature
               ,
               but
               also
               in
               the
               Action
               it self
               .
               As
               it
               is
               a
               very
               sweet
               thing
               to
               live
               ,
               so
               it
               is
               a
               great
               pleasure
               to
               exercise
               the
               Actions
               of
               life
               ,
               more
               or
               less
               ,
               according
               as
               the
               same
               are
               noble
               or
               necessary
               .
               Whence
               it
               is
               that
               Nature
               hath
               placed
               more
               Pleasure
               in
               the
               Action
               which
               tends
               to
               preserving
               the
               species
               of
               Men
               ,
               then
               in
               that
               which
               preserves
               every
               individual
               in
               particular
               ,
               and
               yet
               more
               in
               this
               latter
               ,
               then
               in
               that
               of
               Seeing
               ,
               Tasting
               ,
               and
               the
               rest
               ;
               because
               that
               which
               regards
               the
               preservation
               of
               the
               individual
               ,
               namely
               ,
               Eating
               and
               Drinking
               ,
               is
               considerable
               in
               reference
               to
               Life
               and
               Being
               which
               it
               preserves
               ;
               but
               the
               rest
               are
               onely
               for
               well-being
               .
               But
               in
               the
               Sense
               of
               Hearing
               there
               is
               not
               observ'd
               
               any
               Pleasure
               or
               Pain
               arriving
               by
               reason
               of
               the
               Object
               ;
               because
               in
               Hearing
               ,
               as
               well
               as
               in
               Seeing
               ,
               the
               Objects
               act
               onely
               intentionally
               not
               really
               and
               corruptibly
               .
               Now
               Pain
               and
               Pleasure
               are
               not
               excited
               on
               the
               part
               of
               the
               Objects
               ,
               but
               by
               real
               Actions
               ,
               which
               cause
               alteration
               in
               their
               subject
               .
               But
               the
               Hearing
               is
               capable
               thereof
               ,
               because
               it
               is
               a
               Natural
               Action
               ,
               and
               every
               Natural
               Action
               is
               perform'd
               with
               Pleasure
               .
               Whence
               then
               cometh
               the
               Pain
               which
               our
               Ear
               receiveth
               with
               the
               sound
               ?
               It
               must
               be
               observ'd
               that
               the
               Sense
               of
               Touching
               is
               diffus'd
               through
               all
               the
               Body
               ,
               and
               every
               sensible
               part
               admits
               Pain
               ,
               which
               is
               an
               Accident
               of
               Touching
               .
               Upon
               which
               account
               the
               Ear
               is
               endew'd
               with
               Two
               Senses
               ;
               it
               receives
               not
               onely
               sounds
               ,
               but
               the
               Tactile
               qualities
               .
               Sounds
               of
               themselves
               excite
               neither
               Pain
               nor
               Pleasure
               ;
               but
               if
               together
               with
               sound
               the
               Air
               enters
               into
               the
               Organ
               ,
               and
               strike
               it
               too
               vehemently
               ,
               or
               stretches
               the
               Membrane
               more
               then
               its
               Nature
               is
               able
               to
               bear
               ,
               Pain
               is
               excited
               in
               the
               Ear
               ,
               not
               as
               it
               is
               the
               Instrument
               of
               Hearing
               ,
               but
               as
               it
               is
               endew'd
               with
               the
               Sense
               of
               Touching
               .
               Moreover
               ,
               Pain
               may
               be
               excited
               in
               the
               Sense
               of
               Hearing
               ,
               another
               way
               .
               For
               the
               understanding
               whereof
               ,
               it
               is
               to
               be
               noted
               ,
               that
               it
               is
               not
               sufficient
               that
               the
               word
               of
               him
               that
               speaks
               be
               formed
               and
               articulated
               in
               his
               Mouth
               by
               the
               help
               of
               the
               Teeth
               and
               the
               Tongue
               ;
               but
               the
               Ear
               must
               form
               it
               anew
               that
               you
               may
               hear
               it
               .
               For
               which
               end
               it
               is
               contriv'd
               in
               form
               of
               a
               Snail-shell
               ,
               at
               the
               bottome
               whereof
               is
               plac'd
               a
               Drum
               ,
               an
               Anvil
               ,
               and
               a
               Hammer
               ,
               for
               the
               formation
               of
               sounds
               anew
               .
               Now
               as
               we
               see
               the
               Organs
               which
               form
               words
               one
               after
               another
               ,
               are
               troubled
               and
               discompos'd
               when
               they
               are
               to
               form
               certain
               sounds
               which
               have
               any
               Cacophonia
               or
               uncouth
               sound
               amongst
               them
               ;
               as
               when
               I
               say
               ,
               
                 il
                 alla
                 à
                 Alenson
              
               ,
               I
               feel
               a
               certain
               unaptness
               in
               my
               Organs
               of
               speech
               ;
               and
               the
               reason
               of
               this
               unaptness
               is
               ,
               because
               the
               sequel
               or
               coherence
               of
               those
               sounds
               together
               ,
               doth
               not
               well
               sute
               with
               the
               manner
               of
               the
               Organs
               operation
               ;
               in
               regard
               it
               is
               natural
               to
               shut
               the
               Mouth
               after
               wide
               opening
               it
               ;
               as
               we
               do
               in
               the
               pronuntiation
               of
               A.
               Now
               if
               another
               A
               must
               be
               pronounc'd
               immediately
               after
               ,
               there
               is
               need
               of
               more
               force
               ,
               which
               is
               troublesome
               ,
               or
               else
               time
               must
               be
               allow'd
               between
               both
               ,
               to
               shut
               the
               Mouth
               without
               speaking
               a
               word
               ;
               which
               is
               also
               tedious
               to
               the
               Organ
               of
               speech
               ,
               which
               hastens
               as
               much
               as
               he
               can
               to
               pronounce
               the
               words
               intended
               .
               So
               when
               the
               Ear
               comes
               to
               form
               the
               sounds
               anew
               ,
               (
               as
               I
               said
               it
               doth
               )
               if
               two
               or
               more
               happen
               together
               ,
               which
               require
               to
               be
               formed
               at
               once
               ,
               as
               they
               do
               which
               have
               the
               same
               tone
               ,
               or
               which
               gives
               not
               the
               Organ
               leisure
               to
               rest
               from
               one
               end
               to
               the
               other
               ,
               it
               resents
               the
               same
               unaptness
               and
               inconvenience
               .
               Hence
               certain
               Concords
               in
               Musick
               please
               the
               Ear
               ,
               and
               others
               displease
               it
               .
               This
               is
               seen
               ordinarily
               ,
               that
               it
               is
               displeasing
               to
               the
               Ear
               to
               form
               many
               sounds
               at
               a
               time
               ,
               as
               when
               two
               persons
               speak
               together
               ;
               or
               if
               it
               happen
               that
               the
               two
               sounds
               presented
               together
               to
               be
               formed
               are
               wholly
               opposite
               one
               to
               the
               other
               ,
               as
               one
               grave
               ,
               and
               the
               other
               sharp
               ;
               the
               Organ
               cannot
               form
               them
               both
               at
               once
               ,
               because
               
               they
               require
               two
               different
               wayes
               of
               operation
               ,
               to
               which
               the
               Ear
               cannot
               attend
               at
               the
               same
               time
               .
               For
               it
               operates
               otherwise
               in
               forming
               a
               sharp
               sound
               then
               a
               grave
               ,
               and
               they
               both
               strike
               the
               Organ
               and
               rend
               ,
               it
               each
               after
               its
               own
               mode
               .
               Whereby
               it
               is
               constrain'd
               to
               form
               them
               ;
               but
               as
               it
               is
               by
               force
               ,
               so
               it
               is
               not
               without
               Pain
               .
               But
               when
               those
               two
               sounds
               ,
               the
               grave
               and
               the
               sharp
               ,
               are
               united
               in
               one
               proportion
               ,
               so
               that
               the
               sharp
               serves
               as
               it
               were
               for
               salt
               to
               the
               other
               ,
               and
               they
               are
               blended
               together
               ;
               this
               conjunction
               makes
               them
               consider'd
               but
               as
               one
               sound
               ,
               which
               the
               Ear
               finds
               very
               agreeable
               ,
               because
               it
               formes
               the
               same
               not
               onely
               without
               difficulty
               ,
               but
               also
               with
               Pleasure
               .
               Hence
               the
               good
               Concord
               of
               Musick
               delights
               our
               Ears
               so
               much
               .
            
             
               The
               Third
               said
               ,
               We
               have
               suffer'd
               under
               the
               Tyranny
               of
               the
               Peripateticks
               too
               long
               ,
               whereas
               the
               other
               Philosophers
               afford
               us
               excellent
               reasons
               .
               Plato
               and
               Pythagoras
               will
               have
               all
               things
               to
               be
               Number
               ,
               or
               at
               least
               a
               participation
               and
               similitude
               of
               Numbers
               .
               Aristotle
               agrees
               too
               ,
               that
               Musick
               is
               Number
               .
               Now
               the
               perfect
               Number
               ,
               according
               to
               Pythagoras
               ,
               is
               that
               of
               Ten
               ;
               seeing
               all
               other
               Numbers
               are
               but
               repetitions
               of
               the
               first
               Ten.
               Of
               these
               Numbers
               the
               first
               pair
               is
               Female
               and
               imperfect
               ;
               and
               so
               is
               a
               second
               in
               Musick
               .
               Three
               is
               the
               first
               Male
               ,
               and
               the
               first
               degree
               of
               perfection
               ;
               hence
               a
               Third
               is
               agreeable
               to
               the
               Ear.
               The
               Fourth
               is
               so
               likewise
               ,
               because
               it
               makes
               up
               the
               Ten.
               Add
               1
               ,
               2
               ,
               3
               ,
               and
               4
               ,
               and
               you
               have
               the
               grand
               Number
               of
               Ten
               ,
               the
               Father
               of
               all
               others
               .
               Also
               a
               Fifth
               pleases
               the
               Ear
               wonderfully
               ,
               because
               it
               is
               an
               Abridgement
               of
               the
               grand
               Number
               ,
               and
               the
               marriage
               of
               the
               Male
               and
               the
               first
               Female
               .
               The
               other
               Numbers
               are
               useless
               ,
               except
               the
               Eighth
               ,
               because
               Musitians
               call
               it
               Identity
               ,
               or
               Unity
               ,
               which
               is
               a
               Divine
               Number
               ,
               or
               rather
               no
               Number
               ;
               nor
               is
               the
               Eighth
               as
               delightful
               as
               it
               is
               ,
               accounted
               by
               Musitians
               amongst
               their
               Concords
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               Reason
               why
               some
               Notes
               are
               agreeable
               ,
               and
               other
               unpleasing
               ,
               in
               Musick
               ,
               is
               ,
               because
               the
               former
               move
               the
               Faculty
               of
               the
               Soul
               after
               a
               manner
               sutable
               to
               it
               ,
               and
               the
               latter
               do
               not
               ;
               as
               we
               see
               an
               Example
               of
               it
               in
               Ballads
               and
               Dances
               ,
               where
               when
               the
               Violin
               or
               Minstrel
               hath
               sounded
               a
               braul
               which
               goes
               well
               to
               the
               cadence
               ,
               not
               onely
               the
               Members
               of
               the
               Dancers
               comply
               therewith
               and
               follow
               the
               same
               readily
               ,
               but
               also
               the
               Souls
               seemes
               to
               dance
               with
               the
               Bodies
               ;
               so
               great
               Sympathy
               have
               they
               with
               that
               Harmony
               .
               But
               if
               ,
               on
               the
               contrary
               ,
               the
               power
               of
               the
               Soul
               be
               otherwise
               agitated
               at
               the
               same
               time
               ,
               that
               Harmony
               ,
               how
               regular
               soever
               ,
               will
               displease
               us
               .
               Witness
               the
               displeasure
               taken
               at
               cheerful
               aires
               by
               those
               who
               are
               in
               Mourning
               ,
               to
               whom
               doleful
               notes
               better
               agree
               ,
               which
               ,
               on
               the
               other
               side
               ,
               are
               disagreeable
               to
               such
               as
               are
               merrily
               dispos'd
               .
               Add
               hereunto
               the
               humour
               of
               the
               Phancy
               ,
               which
               hath
               an
               aversion
               to
               some
               sounds
               ,
               as
               well
               as
               to
               some
               smells
               .
               For
               as
               for
               Discords
               ,
               janglings
               ,
               and
               other
               troublesome
               sounds
               ,
               no
               other
               cause
               of
               their
               general
               inacceptableness
               ought
               to
               be
               sought
               ,
               then
               that
               disproportion
               and
               deformity
               which
               is
               sound
               in
               things
               Natural
               
               and
               Artificial
               ,
               the
               former
               being
               more
               intollerable
               then
               the
               latter
               ;
               because
               the
               Eye
               is
               not
               struck
               with
               the
               visible
               species
               ,
               as
               the
               Ear
               is
               with
               sound
               ,
               and
               can
               turn
               away
               from
               the
               Object
               which
               displeaseth
               it
               ,
               which
               the
               Ear
               cannot
               ,
               and
               is
               clos'd
               with
               much
               more
               difficulty
               .
            
          
        
         
           
             CONFERENCE
             XVIII
             .
          
           
             
               I.
               Of
               the
               Original
               of
               Winds
               .
               II.
               Why
               none
               are
               contented
               with
               their
               Condition
               .
            
          
           
             
               I.
               Of
               the
               Original
               of
               Winds
            
             
               THere
               is
               more
               resemblance
               then
               one
               would
               imagine
               between
               these
               two
               poynts
               ,
               The
               Wind
               of
               the
               Air
               ,
               and
               that
               of
               Ambition
               ,
               to
               which
               the
               discontent
               of
               Men
               with
               their
               condition
               is
               commonly
               ascribed
               .
               As
               for
               the
               First
               ,
               Some
               have
               held
               that
               all
               Wind
               ,
               even
               that
               which
               blows
               upon
               the
               Sea
               ,
               comes
               from
               the
               Earth
               ;
               and
               that
               the
               first
               conjecture
               which
               was
               entertain'd
               of
               the
               Region
               of
               the
               
                 West
                 Indies
              
               ,
               was
               taken
               from
               the
               Wind
               perceiv'd
               to
               come
               from
               that
               quarter
               .
               But
               the
               History
               of
               
                 Christopher
                 Columbus
              
               ,
               attributing
               the
               discovery
               to
               Chance
               thereof
               ,
               cannot
               consist
               with
               that
               opinion
               .
               There
               is
               no
               Meteor
               whose
               effects
               have
               more
               of
               Miracle
               ,
               which
               is
               defin'd
               ,
               
                 An
                 Effect
                 whereof
                 no
                 Natural
                 Cause
                 is
                 seen
                 .
              
               For
               even
               the
               Lightning
               is
               seen
               by
               the
               brightness
               of
               the
               fire
               which
               accompanies
               it
               .
               But
               the
               effects
               of
               this
               aim
               at
               the
               highest
               things
               ,
               which
               it
               overthrows
               ,
               and
               you
               neither
               see
               the
               Agent
               nor
               understand
               it
               .
               Yet
               the
               Sagacity
               of
               Humane
               Wit
               is
               admirable
               .
               Sins
               have
               serv'd
               to
               clear
               Cases
               of
               Conscience
               .
               Arsenick
               ,
               Sublimate
               ,
               and
               other
               poysons
               ,
               are
               converted
               by
               Physick
               into
               Cauteries
               and
               other
               profitable
               remedies
               .
               The
               Civil
               Law
               hath
               by
               occasion
               of
               evil
               manners
               receiv'd
               addition
               of
               good
               Laws
               .
               The
               Winds
               ,
               which
               drown
               Ships
               ,
               are
               so
               managed
               by
               the
               Art
               of
               Navigation
               (
               which
               divides
               them
               first
               into
               four
               principal
               ,
               North
               ,
               East
               ,
               South
               ,
               West
               ,
               and
               then
               into
               eight
               ,
               by
               the
               addition
               of
               four
               half
               points
               ,
               and
               hath
               at
               length
               subdivided
               them
               into
               32.
               )
               that
               by
               their
               help
               Men
               sail
               upon
               the
               main
               Sea
               ,
               and
               provide
               forreign
               remedies
               for
               Physick
               ;
               Sugar
               and
               spices
               for
               Kitchins
               ,
               and
               employments
               for
               many
               other
               professions
               .
            
             
               The
               Second
               said
               ,
               That
               though
               many
               causes
               may
               agitate
               the
               Air
               ,
               yet
               all
               of
               them
               are
               not
               sufficient
               to
               raise
               a
               Wind
               ;
               but
               the
               Air
               must
               be
               agitated
               by
               some
               Fume
               which
               is
               raised
               either
               from
               the
               Earth
               ,
               and
               is
               called
               an
               Exhalation
               ,
               or
               from
               the
               Water
               ,
               and
               is
               called
               a
               Vapour
               ;
               either
               of
               which
               partakes
               of
               the
               Nature
               of
               the
               Element
               from
               whence
               it
               proceeds
               .
               A
               Vapour
               is
               moist
               ,
               an
               Exhalation
               dry
               .
               An
               extrinsecal
               Heat
               which
               predominates
               in
               them
               gives
               them
               all
               their
               motions
               ,
               and
               makes
               them
               mount
               on
               high
               .
               And
               because
               it
               is
               the
               property
               of
               Heat
               alwayes
               to
               move
               and
               act
               ,
               therefore
               these
               Fumes
               are
               so
               long
               in
               action
               as
               the
               Heat
               
               lasts
               .
               They
               arise
               in
               company
               together
               ,
               and
               are
               carry'd
               upwards
               ;
               but
               are
               presently
               separated
               .
               For
               the
               moisture
               of
               the
               Vapour
               quencheth
               the
               Heat
               which
               animated
               it
               ;
               so
               that
               the
               sole
               absence
               of
               the
               Sun
               ,
               or
               the
               occurse
               of
               the
               least
               Cold
               ,
               depriving
               the
               Vapour
               of
               the
               little
               Heat
               which
               was
               left
               in
               it
               ,
               and
               made
               it
               still
               ascend
               upwards
               ,
               it
               becomes
               more
               condens'd
               ,
               and
               falls
               down
               in
               Rain
               .
               But
               an
               Exhalation
               hath
               a
               greater
               degree
               of
               Heat
               ,
               which
               is
               render'd
               more
               active
               by
               the
               driness
               and
               tenacity
               of
               the
               matter
               .
               Therefore
               it
               ascends
               till
               it
               meets
               with
               the
               Air
               of
               the
               
                 Middle
                 Region
              
               ,
               which
               is
               thick
               and
               congeal'd
               ,
               by
               which
               being
               hinder'd
               ●o
               pass
               further
               ,
               it
               seeks
               a
               passage
               on
               one
               side
               or
               the
               other
               .
               Many
               times
               when
               it
               strives
               to
               rise
               higher
               ,
               it
               becomes
               engag'd
               among
               Clouds
               which
               inclose
               it
               on
               all
               sides
               .
               Being
               thus
               inclos'd
               and
               straitned
               ,
               it
               becomes
               united
               together
               ,
               and
               thereupon
               being
               inflam'd
               ,
               breaks
               the
               Clouds
               ,
               and
               causes
               Thunder
               ;
               or
               if
               it
               ●ind
               less
               resistance
               towards
               the
               Earth
               ,
               it
               descends
               with
               violence
               to
               the
               place
               from
               whence
               it
               arose
               ,
               and
               makes
               Whirl-winds
               .
               But
               if
               such
               Exhalation
               have
               not
               time
               enough
               to
               mount
               as
               far
               as
               the
               
                 Middle
                 Region
              
               (
               as
               it
               happens
               most
               frequently
               )
               but
               as
               soon
               as
               it
               is
               drawn
               up
               be
               hinder'd
               and
               inclos'd
               by
               the
               Vapour
               turn'd
               into
               thick
               and
               cold
               Air
               in
               the
               
                 Lower
                 Region
              
               of
               the
               Air
               ,
               then
               Winds
               are
               produc'd
               in
               this
               manner
               .
               This
               Exhalation
               being
               unable
               to
               mount
               upwards
               ,
               because
               the
               whole
               Region
               is
               full
               of
               thick
               Air
               which
               resists
               it
               ,
               it
               must
               go
               either
               on
               one
               side
               or
               other
               ;
               wherefore
               it
               tends
               that
               way
               where
               it
               meets
               least
               resistance
               .
               And
               whereas
               there
               are
               certain
               seasons
               wherein
               the
               Air
               is
               sometimes
               less
               thick
               towards
               the
               South
               ;
               others
               ,
               wherein
               it
               is
               so
               towards
               the
               North
               ,
               and
               the
               other
               quarters
               of
               Heaven
               ;
               thence
               it
               is
               that
               the
               Winds
               blow
               there
               most
               usually
               .
               Moreover
               ,
               the
               reason
               why
               the
               Wind
               hath
               a
               kind
               of
               whistling
               ,
               is
               ,
               because
               the
               Exhalation
               clasheth
               with
               violence
               against
               that
               thick
               Air.
               Hence
               also
               it
               is
               ,
               that
               Winds
               are
               more
               ordinary
               in
               the
               Night
               ,
               and
               about
               Evening
               ;
               because
               in
               those
               times
               the
               Vapour
               looseth
               its
               Heat
               through
               the
               Suns
               absence
               ;
               and
               so
               being
               become
               a
               thick
               Air
               ,
               better
               incloseth
               the
               Exhalation
               ,
               and
               resisteth
               the
               same
               with
               more
               force
               .
               But
               as
               the
               Air
               which
               issueth
               out
               of
               our
               Lungs
               is
               hot
               ;
               yet
               if
               it
               be
               sent
               forth
               with
               some
               little
               violence
               it
               becometh
               cold
               :
               So
               though
               the
               Exhalation
               which
               causeth
               Wind
               be
               never
               without
               Heat
               ,
               yet
               we
               never
               feel
               the
               Wind
               hot
               .
               Not
               that
               the
               Air
               loseth
               its
               Heat
               by
               motion
               ,
               as
               Cardan
               conceiveth
               :
               (
               For
               ,
               on
               the
               contrary
               ,
               all
               things
               become
               Hot
               by
               motion
               ;
               the
               Lead
               upon
               Arrows
               is
               melted
               ,
               and
               the
               Wood
               fired
               ,
               Water
               becomes
               thinner
               and
               hotter
               .
               )
               But
               the
               cause
               thereof
               is
               ,
               for
               that
               a
               strong
               Wind
               or
               Hot
               Air
               driven
               violently
               draws
               all
               the
               neighbouring
               Air
               after
               it
               ,
               which
               Air
               is
               Cold
               ,
               and
               we
               feel
               the
               coldness
               thereof
               .
               Whence
               all
               strong
               Winds
               are
               alwayes
               cold
               .
            
             
               The
               Third
               said
               ,
               We
               ought
               not
               to
               seek
               other
               causes
               of
               Natural
               Winds
               then
               those
               we
               find
               in
               Artificial
               Wind
               ;
               because
               Art
               imitates
               Nature
               .
               Artificial
               Winds
               (
               such
               as
               those
               of
               our
               Bellows
               ,
               
               the
               most
               common
               instruments
               thereof
               ,
               are
               caus'd
               by
               a
               compression
               of
               the
               Air
               made
               by
               two
               more
               solid
               Bodies
               then
               themselves
               ,
               which
               thrust
               the
               same
               thorow
               a
               narrower
               place
               then
               that
               of
               their
               residence
               .
               For
               the
               Bellows
               having
               suck'd
               in
               a
               great
               quantity
               of
               Air
               ,
               when
               it
               s
               two
               sides
               draw
               together
               they
               drive
               out
               the
               same
               again
               with
               violence
               ;
               And
               this
               is
               that
               which
               they
               call
               Wind.
               In
               like
               manner
               ,
               I
               conceive
               ,
               two
               or
               more
               Clouds
               falling
               upon
               ,
               and
               pressing
               one
               another
               impetuously
               ,
               drive
               away
               the
               Air
               which
               is
               between
               them
               .
               So
               we
               blow
               with
               our
               Mouths
               ,
               by
               pressing
               the
               Air
               inclos'd
               in
               the
               Palate
               ,
               and
               shutting
               the
               Lips
               to
               streighten
               its
               eruption
               .
               Hereunto
               they
               agree
               who
               desine
               Wind
               to
               be
               Air
               stirr'd
               ,
               mov'd
               or
               agitated
               .
               But
               if
               it
               be
               objected
               that
               the
               Clouds
               are
               not
               solid
               enough
               to
               make
               such
               a
               compression
               ,
               the
               contrary
               appears
               by
               the
               noise
               they
               make
               in
               Thunder-claps
               .
            
             
               The
               Fourth
               alledg'd
               ,
               That
               Winds
               are
               produc'd
               in
               the
               World
               as
               they
               are
               in
               Man
               ;
               namely
               ,
               by
               a
               Heat
               sufficient
               to
               elevate
               ,
               but
               too
               weak
               to
               dissipate
               Exhalations
               ;
               whether
               that
               Heat
               proceedeth
               from
               Coelestial
               Bodies
               ,
               or
               from
               Subterranean
               Fires
               .
               Wherefore
               as
               Hot
               Medicaments
               dissipate
               flatuosities
               ,
               so
               the
               great
               Heat
               of
               the
               Sun
               dissipates
               Winds
               .
            
             
               The
               Fifth
               added
               ,
               It
               is
               hard
               to
               determine
               the
               Original
               of
               Winds
               ,
               after
               what
               our
               Lord
               hath
               said
               thereof
               ,
               
                 That
                 we
                 know
                 not
                 whence
                 they
                 come
                 ,
                 nor
                 whither
                 they
                 go
                 ,
              
               and
               what
               David
               affirmeth
               ,
               
                 That
                 the
                 Lord
                 draweth
                 them
                 out
                 of
                 his
                 Treasures
                 .
              
               NevertheIess
               ,
               I
               conceive
               ,
               that
               different
               causes
               ought
               to
               be
               assign'd
               of
               them
               according
               to
               their
               different
               kinds
               .
               For
               although
               Winds
               borrow
               the
               qualities
               of
               the
               places
               through
               which
               they
               pass
               ;
               (
               whence
               the
               Southern
               and
               Eastern
               are
               moist
               and
               contagious
               ,
               because
               of
               the
               great
               quantity
               of
               Vapours
               wherewith
               they
               are
               laden
               by
               coming
               over
               the
               Mediterranean
               Sea
               and
               the
               Ocean
               )
               yet
               some
               Winds
               are
               of
               their
               own
               Nature
               Hot
               and
               Dry
               ,
               making
               the
               Air
               pure
               and
               serene
               ;
               being
               caus'd
               by
               an
               Exhalation
               of
               the
               like
               qualities
               .
               Others
               are
               so
               moist
               that
               they
               darken
               the
               Air
               ,
               because
               they
               are
               produc'd
               of
               Vapours
               .
               Some
               places
               situated
               near
               Mountains
               and
               Rivers
               ,
               have
               particular
               Winds
               .
               But
               as
               for
               those
               which
               blow
               at
               certain
               Periods
               ,
               either
               every
               year
               ,
               or
               every
               second
               year
               ,
               or
               every
               fourth
               year
               ,
               (
               as
               one
               that
               blows
               in
               Provence
               )
               I
               refer
               them
               to
               the
               Conjunction
               of
               certain
               Plants
               which
               reign
               at
               that
               time
               .
            
             
               The
               Sixth
               said
               ,
               That
               Air
               hath
               a
               natural
               motion
               of
               its
               own
               ,
               as
               the
               Heavens
               have
               ,
               otherwise
               it
               would
               corrupt
               ;
               but
               meeting
               some
               streights
               ,
               and
               finding
               it self
               pen'd
               up
               ,
               it
               rallies
               and
               reunites
               its
               forces
               to
               get
               forth
               ,
               (
               as
               it
               doth
               )
               with
               violence
               ,
               and
               set
               it self
               at
               Liberty
               ;
               And
               this
               with
               so
               much
               the
               more
               vehemence
               as
               the
               places
               through
               which
               it
               passeth
               are
               streighter
               .
               Whence
               it
               is
               that
               we
               alwayes
               perceive
               a
               Wind
               near
               a
               Door
               or
               Window
               half
               open
               (
               or
               the
               mouth
               of
               a
               Cave
               )
               which
               ceaseth
               when
               they
               are
               set
               wide
               open
               .
            
             
             
               The
               Seventh
               continu'd
               ,
               That
               which
               is
               most
               difficult
               to
               conceive
               ,
               in
               reference
               to
               the
               Wind
               ,
               is
               its
               violence
               ,
               which
               I
               hold
               to
               proceed
               from
               the
               Rarefaction
               of
               a
               matter
               formerly
               condens'd
               ,
               and
               from
               the
               opposition
               of
               a
               contrary
               .
               For
               the
               place
               of
               the
               Generation
               of
               Wind
               being
               either
               the
               Cavernes
               of
               the
               Earth
               ,
               or
               the
               Clouds
               ,
               the
               vaporous
               matter
               becoming
               rarifi'd
               so
               suddenly
               that
               it
               cannot
               find
               room
               enough
               to
               lodge
               in
               ,
               breaks
               forth
               impetuously
               ;
               as
               we
               see
               the
               Bullet
               is
               by
               the
               same
               reason
               violently
               driven
               forth
               by
               the
               Air
               enflamed
               in
               the
               Cannon
               .
               Some
               think
               that
               Winds
               arise
               also
               from
               the
               Sea
               ,
               because
               a
               Wave
               is
               alwayes
               seen
               ,
               upon
               the
               changing
               of
               the
               Wind
               ,
               to
               rise
               on
               that
               side
               from
               whence
               it
               is
               next
               to
               blow
               .
            
             
               The
               Eighth
               said
               ,
               That
               their
               motion
               is
               a
               direct
               line
               ,
               because
               it
               is
               the
               shortest
               way
               ,
               but
               not
               from
               below
               upwards
               ;
               by
               reason
               of
               the
               resistance
               they
               meet
               with
               in
               the
               coldness
               and
               thickness
               of
               the
               Middle
               Region
               of
               the
               Air
               ,
               whence
               the
               same
               thing
               happens
               to
               them
               that
               doth
               to
               smoak
               or
               flame
               ;
               which
               arriving
               at
               a
               ceiling
               or
               vault
               ,
               is
               constrain'd
               by
               the
               resistance
               it
               finds
               thereby
               to
               decline
               on
               one
               side
               .
               Also
               their
               violence
               is
               increas'd
               by
               the
               adjunction
               of
               new
               Exhalations
               ,
               as
               Rivers
               augment
               theirs
               by
               the
               access
               of
               new
               streams
               .
            
          
           
             
               II.
               Why
               none
               are
               contenteà
               with
               their
               own
               condition
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               since
               the
               inferior
               World
               follows
               the
               course
               of
               the
               superior
               and
               Coelestial
               ,
               it
               is
               not
               to
               be
               wonder'd
               if
               the
               latter
               being
               in
               continual
               motion
               and
               agitation
               ;
               the
               former
               ,
               whereof
               Man
               makes
               the
               noblest
               part
               ,
               cannot
               be
               at
               rest
               .
               For
               the
               Starrs
               ,
               according
               to
               their
               several
               Positions
               ,
               Aspects
               ,
               or
               Conjunctions
               ,
               move
               and
               carry
               us
               to
               desire
               sometimes
               one
               thing
               ,
               sometimes
               another
               .
               The
               Ambition
               and
               Ignorance
               of
               Man
               are
               of
               the
               party
               too
               .
               The
               former
               makes
               him
               alwayes
               desire
               to
               have
               the
               advantage
               above
               others
               ,
               to
               pursue
               Honours
               and
               Dignities
               ,
               and
               to
               think
               that
               to
               acknowledge
               a
               greater
               then
               himself
               ,
               is
               to
               own
               fetters
               and
               servility
               .
               The
               latter
               represents
               things
               to
               him
               otherwise
               then
               they
               are
               ,
               and
               so
               causes
               him
               to
               desire
               them
               the
               more
               ,
               by
               how
               much
               he
               less
               understands
               their
               imperfections
               .
               Whence
               many
               times
               ,
               by
               changing
               ,
               he
               becomes
               in
               as
               ill
               a
               case
               as
               Aesop's
               Ass
               ,
               who
               was
               never
               contented
               with
               his
               condition
               .
               But
               the
               true
               Cause
               ,
               in
               my
               opinion
               ,
               is
               ,
               because
               we
               cannot
               find
               in
               this
               World
               a
               supreme
               temporal
               Good
               ,
               whereunto
               a
               concurrence
               of
               all
               outward
               and
               inward
               goods
               is
               requisite
               ;
               and
               were
               a
               Man
               possess'd
               thereof
               ,
               yet
               he
               could
               have
               no
               assurance
               that
               he
               shall
               enjoy
               it
               to
               the
               end
               of
               his
               Life
               ;
               whence
               ,
               living
               in
               fear
               of
               losing
               it
               ,
               we
               should
               be
               prone
               to
               desire
               something
               that
               might
               confirm
               it
               .
               The
               Dignity
               of
               the
               Soul
               furnisheth
               me
               with
               another
               reason
               of
               our
               discontentment
               .
               For
               she
               being
               deriv'd
               from
               Heaven
               ,
               and
               knowing
               that
               this
               is
               not
               her
               abiding
               City
               ,
               she
               may
               taste
               of
               terrene
               things
               ,
               but
               findeth
               them
               not
               season'd
               to
               her
               gust
               ,
               as
               knowing
               that
               frail
               and
               mortal
               things
               are
               not
               worthy
               of
               her
               ,
               nor
               sutable
               to
               her
               eternity
               ;
               And
               as
               a
               sick
               person
               that
               
               turns
               himself
               first
               on
               one
               side
               ,
               then
               on
               the
               other
               ,
               to
               take
               rest
               ;
               so
               the
               Soul
               finds
               her
               repose
               in
               motion
               .
               And
               as
               morsels
               swallow'd
               down
               have
               no
               more
               savour
               ,
               so
               the
               present
               goods
               which
               our
               Soul
               possesseth
               give
               her
               no
               pleasure
               ;
               but
               like
               a
               Hunter
               she
               quits
               the
               game
               which
               she
               hath
               taken
               ,
               to
               pursue
               another
               .
            
             
               The
               Second
               said
               ,
               Though
               ,
               by
               a
               wise
               Providence
               of
               Nature
               ,
               every
               one
               loves
               his
               own
               condition
               as
               much
               or
               more
               then
               another
               doth
               ,
               yet
               there
               being
               alwayes
               some
               evil
               mix'd
               with
               ,
               and
               adhering
               to
               ,
               the
               most
               happy
               state
               in
               the
               world
               ,
               that
               evil
               is
               the
               cause
               that
               we
               are
               never
               contented
               therewith
               .
               I
               add
               further
               ,
               If
               it
               were
               possible
               to
               heap
               all
               the
               goods
               of
               the
               world
               into
               one
               condition
               ,
               and
               all
               kind
               of
               evils
               were
               banish'd
               from
               the
               same
               ;
               yet
               could
               it
               not
               fill
               the
               Appetite
               of
               our
               Soul
               ,
               which
               being
               capable
               of
               an
               infinite
               Good
               ,
               if
               she
               receive
               any
               thing
               below
               infinite
               she
               is
               not
               fill'd
               nor
               contented
               therewith
               .
               Nevertheless
               ,
               this
               dissatisfaction
               doth
               not
               proceed
               from
               the
               infirmity
               and
               ignorance
               of
               the
               Humane
               Soul
               ,
               but
               rather
               from
               her
               great
               perfection
               and
               knowledge
               ,
               whereby
               she
               judging
               all
               the
               goods
               of
               the
               world
               less
               then
               her self
               ,
               the
               goods
               intermingled
               with
               miseries
               serve
               her
               for
               so
               many
               admonitions
               that
               she
               ought
               not
               to
               stay
               there
               ,
               but
               aspire
               to
               other
               goods
               more
               pure
               and
               solid
               .
               Besides
               these
               ,
               I
               have
               two
               natural
               reasons
               thereof
               .
               First
               ,
               Every
               Good
               being
               of
               it self
               desirable
               ,
               every
               one
               in
               particular
               may
               desire
               all
               the
               goods
               which
               all
               Men
               together
               possess
               :
               Yet
               it
               is
               not
               possible
               for
               him
               to
               obtain
               them
               ;
               wherefore
               every
               one
               may
               desire
               more
               then
               he
               can
               possess
               :
               Whence
               there
               must
               alwayes
               be
               frustrated
               desires
               and
               discontents
               .
               Secondly
               ,
               The
               Desires
               of
               Men
               cannot
               be
               contented
               but
               by
               giving
               them
               the
               enjoyment
               of
               what
               they
               desire
               .
               Now
               they
               cannot
               be
               dealt
               withall
               butas
               a
               bad
               Physitian
               doth
               with
               his
               Patients
               ,
               in
               whom
               for
               one
               disease
               that
               he
               cures
               he
               causeth
               three
               more
               dangerous
               .
               For
               satisfie
               one
               Desire
               ,
               and
               you
               raise
               many
               others
               .
               The
               poor
               hungry
               person
               asketh
               onely
               Bread
               ;
               give
               it
               him
               ,
               and
               then
               he
               is
               thirsty
               ;
               and
               when
               he
               is
               provided
               for
               the
               present
               ,
               he
               is
               sollicitous
               for
               the
               future
               .
               If
               he
               hath
               money
               ,
               he
               is
               troubled
               both
               how
               to
               keep
               it
               ,
               and
               how
               to
               spend
               it
               :
               Which
               caus'd
               Solomon
               after
               he
               had
               deny'd
               his
               Soul
               nothing
               that
               it
               desir'd
               to
               pronounce
               ,
               That
               
                 All
                 is
                 vanity
                 and
                 vexation
                 of
                 Spirit
                 .
              
            
             
               The
               Third
               conceiv'd
               ,
               That
               the
               Cause
               of
               this
               Dissatisfaction
               is
               ,
               for
               that
               the
               conditions
               of
               others
               seem
               more
               suitable
               to
               us
               ,
               and
               for
               that
               our
               Election
               dependeth
               on
               the
               Imagination
               ,
               which
               incessantly
               proposeth
               new
               Objects
               to
               the
               Soul
               ,
               which
               she
               beholding
               afar
               off
               ,
               esteemes
               highly
               ;
               afterwards
               considering
               them
               nearer
               ,
               sees
               (
               as
               the
               Fable
               saith
               )
               that
               what
               she
               accounted
               a
               treasure
               is
               but
               a
               bottle
               of
               Hay
               .
            
             
               The
               Fourth
               said
               ,
               That
               because
               every
               thing
               which
               we
               possess
               gives
               us
               some
               ground
               of
               disgust
               ,
               and
               we
               do
               not
               yet
               perceive
               the
               inconvenience
               of
               the
               thing
               we
               desire
               ;
               therefore
               we
               are
               weary
               of
               the
               present
               ,
               and
               hope
               to
               find
               less
               in
               the
               future
               :
               Whence
               we
               despise
               the
               one
               ,
               and
               desire
               the
               other
               .
            
             
             
               The
               Fifth
               added
               ,
               That
               Man
               being
               compos'd
               of
               two
               parts
               ,
               Body
               and
               Soul
               ,
               which
               love
               change
               ,
               it
               is
               necessary
               that
               he
               love
               it
               too
               .
               Choose
               the
               best
               posture
               ,
               and
               the
               best
               food
               you
               will
               ,
               it
               will
               weary
               you
               in
               a
               little
               time
               .
               Let
               the
               most
               Eloquent
               Orator
               entertain
               you
               with
               the
               most
               excellent
               Subject
               ,
               suppose
               God
               himself
               ,
               you
               will
               count
               his
               Sermon
               too
               long
               if
               it
               exceed
               two
               hours
               ,
               or
               perhaps
               less
               .
               Is
               it
               a
               wonder
               then
               ,
               if
               the
               Whole
               be
               of
               the
               same
               Nature
               with
               the
               Parts
               ?
            
             
               The
               Sixth
               attributed
               the
               Cause
               of
               this
               Discontent
               to
               the
               comparison
               which
               every
               one
               makes
               of
               his
               own
               State
               with
               that
               of
               others
               .
               For
               as
               a
               Man
               of
               middle
               stature
               seemes
               low
               near
               a
               Gyant
               ;
               so
               a
               Man
               of
               moderate
               fortune
               ,
               comparing
               his
               own
               with
               the
               greater
               of
               another
               ,
               becomes
               discontented
               therewith
               .
               Wherefore
               as
               long
               as
               there
               are
               different
               conditions
               ,
               they
               of
               the
               lowest
               will
               always
               endeavour
               to
               rise
               to
               the
               greatest
               ;
               and
               for
               the
               taking
               away
               of
               this
               Displeasure
               ,
               Lycurgus's
               Law
               must
               be
               introduc'd
               ,
               who
               made
               all
               the
               people
               of
               Sparta
               of
               equal
               condition
               .
               If
               it
               be
               reply'd
               ,
               that
               nevertheless
               they
               of
               the
               highest
               condition
               will
               be
               contented
               ;
               I
               answer
               ,
               that
               our
               Mind
               being
               infinite
               ,
               will
               rather
               fancy
               to
               it self
               Epicurus's
               plurality
               of
               worlds
               ,
               as
               Alexander
               did
               ,
               then
               be
               contented
               with
               the
               possession
               of
               a
               single
               one
               ,
               and
               so
               't
               will
               be
               sufficient
               to
               discontent
               us
               ,
               not
               that
               there
               is
               ,
               but
               that
               there
               may
               be
               ,
               some
               more
               contented
               then
               our selves
               .
            
             
               The
               Seventh
               said
               ,
               That
               the
               Cause
               hereof
               is
               the
               desire
               of
               attaining
               perfection
               ,
               which
               in
               Bodies
               is
               Light
               ,
               (
               whence
               they
               are
               alwayes
               chang'd
               till
               they
               become
               transparent
               as
               Glass
               )
               and
               in
               Spirits
               ,
               their
               satisfaction
               ,
               which
               is
               impossible
               .
               For
               Man
               having
               two
               principles
               of
               his
               Actions
               ,
               which
               alone
               are
               capable
               of
               being
               contented
               ,
               namely
               ,
               the
               Vnderstanding
               and
               the
               Will
               ;
               he
               cannot
               satiate
               either
               of
               them
               .
               One
               truth
               known
               makes
               him
               desire
               another
               .
               The
               sign
               of
               a
               moderate
               Mind
               is
               ,
               to
               be
               contented
               with
               it self
               ;
               whereas
               that
               of
               a
               great
               Mind
               is
               ,
               to
               have
               alwayes
               an
               insatiable
               appetite
               of
               knowing
               ;
               Whence
               proceedeth
               this
               ?
               It
               is
               for
               that
               it
               knows
               that
               God
               created
               every
               thing
               in
               the
               world
               for
               it
               ,
               and
               that
               it
               cannot
               make
               use
               thereof
               unless
               it
               have
               an
               exact
               and
               particular
               knowledge
               of
               the
               virtues
               and
               properties
               of
               all
               things
               .
               It
               knows
               also
               ,
               that
               it self
               was
               created
               for
               God
               ,
               and
               the
               knowledge
               of
               the
               Creatures
               is
               nothing
               but
               a
               means
               to
               guide
               it
               to
               that
               of
               God.
               So
               that
               if
               it
               take
               those
               means
               which
               lead
               it
               to
               the
               end
               for
               the
               end
               it self
               ,
               it
               deceives
               it self
               and
               finds
               not
               the
               contentment
               which
               it
               seeks
               ,
               and
               will
               never
               find
               the
               same
               till
               it
               be
               united
               to
               its
               First
               Principle
               ,
               which
               is
               God
               ,
               who
               alone
               can
               content
               the
               Vnderstanding
               .
               His
               Will
               is
               also
               hard
               to
               be
               satifi'd
               .
               The
               more
               goods
               it
               hath
               ,
               the
               more
               it
               desires
               .
               It
               can
               love
               nothing
               but
               what
               is
               perfect
               :
               It
               finds
               nothing
               absolutely
               perfect
               but
               goodness
               it self
               .
               For
               the
               Light
               and
               knowledge
               wherewith
               the
               Understanding
               supplieth
               it
               ,
               discover
               to
               it
               so
               many
               imperfections
               and
               impurities
               in
               the
               particular
               goods
               it
               possesseth
               ,
               that
               it
               distasts
               and
               despises
               them
               ,
               as
               unworthy
               to
               have
               entertainment
               in
               it
               .
               
               Wherefore
               it
               is
               not
               to
               be
               wonder'd
               ,
               if
               Man
               can
               never
               be
               contented
               in
               this
               world
               ,
               since
               he
               cannot
               attain
               his
               utmost
               End
               in
               it
               ,
               either
               for
               Body
               or
               Soul.
               
            
          
        
         
           
             CONFERENCE
             XIX
             .
          
           
             
               I.
               Of
               the
               Flowing
               and
               Ebbing
               of
               the
               Sea.
               II.
               Of
               the
               Point
               of
               Honour
               .
            
          
           
             
               I.
               Of
               the
               Flux
               of
               the
               Sea.
               
            
             
               THe
               First
               said
               ,
               That
               if
               there
               be
               any
               other
               cause
               of
               this
               Flux
               then
               the
               heaping
               together
               of
               the
               Waters
               from
               the
               beginning
               ,
               under
               the
               Aequinoctial
               ,
               by
               Gods
               Command
               ,
               whence
               they
               descend
               again
               by
               their
               natural
               gravity
               ,
               and
               are
               again
               driven
               thither
               by
               the
               obedience
               which
               they
               owe
               to
               that
               Command
               ;
               (
               which
               is
               so
               evident
               ,
               that
               they
               who
               sail
               under
               the
               Aequator
               ,
               perceive
               them selves
               lifted
               up
               so
               high
               by
               the
               currents
               that
               are
               usually
               there
               ,
               that
               they
               are
               many
               times
               terrifi'd
               thereat
               )
               there
               is
               none
               more
               probable
               then
               the
               Moon
               ,
               which
               hath
               dominon
               overall
               moist
               Bodies
               ,
               and
               augments
               or
               diminishes
               this
               Flux
               according
               as
               she
               is
               in
               the
               increase
               or
               the
               wane
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Moon
               indeed
               makes
               the
               Flux
               and
               Reflux
               of
               the
               Sea
               greater
               or
               less
               ,
               yea
               ,
               she
               governes
               and
               rules
               it
               ;
               because
               being
               at
               the
               Full
               she
               causeth
               a
               Rarefaction
               of
               its
               Waters
               .
               But
               this
               doth
               not
               argue
               that
               she
               is
               the
               Efficient
               Cause
               of
               the
               said
               Flux
               .
               The
               Sea
               rises
               at
               the
               shore
               ,
               when
               the
               Moon
               riseth
               in
               the
               Heaven
               ,
               and
               retires
               again
               when
               the
               Moon
               is
               going
               down
               ,
               their
               motions
               are
               indeed
               correspondent
               one
               to
               the
               other
               ;
               yet
               I
               know
               not
               how
               that
               of
               the
               Moon
               is
               cause
               of
               that
               of
               the
               Sea
               :
               For
               if
               it
               were
               ,
               then
               ,
               when
               the
               Moon
               is
               longest
               above
               our
               Horizon
               ,
               as
               in
               long
               dayes
               ,
               the
               ebbing
               and
               flowing
               would
               be
               greatest
               ;
               but
               it
               is
               equal
               and
               regular
               ,
               as
               well
               when
               the
               Moon
               is
               below
               the
               Horizon
               as
               above
               it
               .
               And
               why
               also
               doth
               not
               she
               move
               the
               other
               Seas
               ,
               and
               all
               sorts
               of
               Waters
               ,
               as
               well
               as
               the
               Ocean
               ?
            
             
               The
               Third
               said
               ,
               That
               there
               are
               two
               sorts
               of
               Water
               in
               the
               Sea
               ,
               one
               terrene
               ,
               thick
               ,
               and
               viscous
               ,
               which
               contains
               the
               Salt
               ;
               the
               other
               thin
               ,
               sweet
               ,
               and
               vaporous
               ,
               such
               as
               that
               which
               Aristotle
               saith
               enters
               through
               the
               Pores
               of
               a
               vessel
               of
               wax
               ,
               exactly
               stop'd
               and
               plung'd
               to
               the
               bottome
               of
               the
               Sea.
               This
               thin
               Water
               being
               heated
               is
               rarifi'd
               and
               turn'd
               into
               vapours
               ,
               which
               consequently
               require
               more
               room
               then
               before
               .
               They
               seek
               for
               it
               ,
               but
               being
               restrain'd
               and
               inclos'd
               in
               the
               thick
               and
               viscous
               Water
               can
               find
               no
               issue
               ;
               and
               therefore
               make
               the
               Water
               of
               the
               Sea
               to
               swell
               and
               rise
               ,
               till
               that
               Exhalation
               be
               disengag'd
               from
               those
               thick
               Waters
               ,
               and
               then
               the
               Sea
               returnes
               to
               its
               natural
               state
               ,
               by
               falling
               flat
               ,
               and
               becoming
               level
               .
               This
               is
               abundantly
               confirm'd
               by
               the
               Tydes
               ;
               which
               are
               alwayes
               greater
               in
               March
               and
               August
               ,
               then
               at
               other
               seasons
               ;
               because
               at
               that
               time
               more
               abundance
               of
               vapours
               is
               
               drawn
               up
               .
               But
               why
               have
               not
               Lakes
               also
               an
               Ebbing
               and
               Flowing
               ?
               Because
               their
               Water
               being
               more
               thin
               le
               ts
               pass
               those
               vapours
               which
               the
               Sun
               hath
               stirr'd
               ;
               and
               so
               not
               being
               hinder'd
               from
               going
               away
               ,
               as
               those
               of
               the
               Sea
               are
               ,
               they
               do
               not
               make
               the
               Water
               rise
               and
               swell
               .
               So
               Heat
               having
               subtiliz'd
               and
               converted
               into
               vapours
               the
               most
               tenuious
               parts
               of
               the
               Milk
               upon
               the
               Fire
               ,
               the
               thicker
               parts
               of
               the
               same
               coming
               to
               enclose
               them
               ,
               are
               the
               cause
               that
               it
               swells
               and
               rises
               up
               :
               But
               when
               it
               is
               remov'd
               from
               the
               fire
               ,
               or
               its
               vapours
               have
               gotten
               passage
               by
               agitation
               ,
               it
               takes
               up
               no
               more
               roome
               then
               it
               did
               at
               first
               .
               But
               it
               is
               not
               so
               with
               Water
               plac'd
               upon
               the
               Fire
               ,
               the
               rarity
               of
               its
               Body
               giving
               free
               issue
               to
               the
               vapours
               which
               the
               Heat
               excites
               in
               it
               .
               The
               Jewish
               Sea
               is
               bituminous
               ,
               and
               therefore
               no
               more
               inflated
               then
               pitch
               ;
               possibly
               because
               the
               parts
               thereof
               being
               Homogeneous
               ,
               cannot
               be
               subtiliz'd
               apart
               .
               For
               as
               for
               the
               Mediterranean
               Seas
               ,
               having
               no
               Flux
               and
               Reflux
               ,
               I
               conceive
               it
               is
               hindred
               by
               another
               motion
               ,
               from
               North
               to
               South
               ;
               because
               the
               Septentrional
               parts
               being
               higher
               then
               the
               Austral
               ,
               all
               Waters
               by
               their
               natural
               gravity
               tend
               that
               way
               .
            
             
               The
               Fourth
               said
               ,
               I
               acknowledge
               ,
               with
               Aristotle
               ,
               that
               't
               is
               partly
               the
               Sun
               that
               causes
               the
               Flux
               and
               Reflux
               of
               the
               Sea
               ;
               because
               't
               is
               he
               that
               raises
               most
               of
               the
               Exhalations
               and
               Winds
               ,
               which
               beating
               upon
               the
               Sea
               make
               it
               swell
               and
               so
               cause
               the
               Flux
               ;
               and
               soon
               after
               failing
               ,
               the
               Sea
               falls
               again
               ,
               which
               is
               the
               Reflux
               .
               Nevertheless
               ,
               because
               this
               cause
               is
               not
               sufficient
               ,
               and
               cannot
               be
               apply'd
               to
               all
               kinds
               of
               Flux
               and
               Reflux
               ,
               which
               we
               see
               differ
               almost
               in
               all
               Seas
               ;
               I
               add
               another
               thereunto
               ,
               
                 Subterranean
                 Fires
              
               ,
               which
               sending
               forth
               continually
               abundance
               of
               Exhalations
               or
               subtile
               Spirits
               ,
               and
               these
               Spirits
               seeking
               issue
               ,
               drive
               the
               Water
               of
               the
               Sea
               which
               they
               meet
               ,
               till
               it
               overflows
               ;
               and
               thus
               it
               continues
               till
               being
               deliver'd
               from
               those
               Spirits
               it
               falls
               back
               into
               its
               channel
               ,
               till
               it
               be
               agitated
               anew
               by
               other
               Exhalations
               ,
               which
               successively
               follow
               one
               another
               ;
               and
               that
               more
               or
               less
               ,
               according
               to
               the
               greater
               or
               lesser
               quantity
               of
               those
               Spirits
               .
               The
               Tydes
               which
               happen
               every
               two
               hours
               are
               an
               evidence
               of
               great
               quantity
               ;
               those
               which
               happen
               every
               four
               hours
               of
               less
               ,
               and
               those
               which
               happen
               every
               six
               ,
               of
               least
               of
               all
               .
               So
               there
               is
               made
               in
               our
               Bodies
               a
               Flux
               and
               Reflux
               of
               Spirits
               by
               the
               motion
               of
               Reciprocation
               ,
               call'd
               the
               Pulse
               ,
               consisting
               of
               a
               Diastole
               and
               a
               Systole
               ,
               (
               or
               Dilatation
               and
               Contraction
               )
               caus'd
               by
               the
               Vital
               Faculty
               of
               the
               Heart
               ,
               the
               Fountain
               of
               Heat
               .
               Moreover
               ,
               as
               the
               Pulse
               is
               ordinarily
               perceiv'd
               better
               in
               the
               Arms
               ,
               and
               other
               extreme
               parts
               ,
               then
               in
               the
               rest
               of
               the
               Body
               ;
               So
               the
               Flux
               and
               Reflux
               is
               more
               evident
               at
               the
               shores
               then
               in
               the
               main
               Sea.
               Therefore
               Aristotle
               proposing
               the
               Question
               why
               ,
               if
               some
               solid
               Body
               ,
               as
               an
               Anchor
               ,
               be
               cast
               into
               the
               Sea
               when
               it
               swells
               ,
               it
               instantly
               becomes
               calm
               ,
               answers
               ;
               That
               the
               solid
               Body
               cast
               into
               the
               Sea
               makes
               a
               separation
               in
               the
               surface
               thereof
               ;
               and
               thereby
               gives
               passage
               to
               the
               Spirits
               which
               were
               the
               cause
               of
               that
               Commotion
               .
               Now
               if
               it
               be
               demanded
               ,
               Why
               such
               motion
               is
               not
               so
               manifest
               in
               the
               Mediterranean
               
               Sea
               ,
               and
               some
               others
               ,
               as
               in
               the
               Ocean
               ,
               it
               is
               answer'd
               ,
               that
               the
               reasons
               thereof
               are
               :
               1.
               
               Because
               Nature
               having
               given
               sluces
               to
               the
               Mediterranean
               higher
               then
               to
               the
               Ocean
               ,
               it
               hath
               not
               room
               wherein
               to
               extend
               it self
               so
               commodiously
               .
               2.
               
               Because
               the
               Subterranean
               Fires
               ,
               being
               united
               and
               continually
               vented
               forth
               by
               the
               Out-lets
               ,
               which
               they
               have
               in
               
                 Aetna
                 ,
                 Vesuvius
              
               ,
               and
               other
               Mountains
               within
               or
               near
               that
               Sea
               ,
               there
               remains
               less
               then
               is
               needful
               to
               make
               a
               rising
               of
               the
               Waters
               .
            
             
               The
               Fifth
               said
               ,
               I
               conceive
               there
               is
               as
               little
               cause
               and
               reason
               to
               be
               sought
               of
               the
               Flux
               and
               Reflux
               of
               the
               Sea
               ,
               as
               of
               all
               other
               motions
               proceeding
               from
               Forms
               informing
               or
               assisting
               the
               Bodies
               which
               they
               move
               .
               As
               it
               would
               be
               impertinent
               to
               ask
               what
               is
               the
               cause
               of
               the
               motion
               of
               a
               Horse
               ,
               seeing
               the
               most
               ignorant
               confess
               that
               it
               is
               from
               his
               Soul
               ,
               which
               is
               his
               Form
               :
               So
               there
               is
               more
               likelihood
               of
               truth
               in
               attributing
               the
               motion
               of
               the
               Sea
               to
               its
               Form
               then
               to
               any
               other
               thing
               .
               Yet
               because
               they
               who
               assign
               a
               Soul
               to
               the
               World
               and
               all
               its
               parts
               cannot
               make
               out
               such
               a
               proportion
               therein
               as
               is
               requisite
               to
               the
               parts
               of
               an
               Animal
               ;
               I
               think
               more
               fit
               to
               affirm
               ,
               that
               the
               Sea
               hath
               a
               Form
               and
               Intelligence
               assisting
               to
               it
               ,
               which
               was
               assign'd
               to
               it
               by
               God
               from
               the
               beginning
               ,
               to
               move
               it
               in
               the
               same
               manner
               as
               the
               Intelligences
               ,
               according
               to
               Aristotle
               ,
               are
               assistant
               to
               the
               Coelestial
               Orbes
               ,
               and
               continue
               their
               motion
               .
            
          
           
             
               II.
               Of
               the
               Point
               of
               Honour
               .
            
             
               It
               was
               said
               ,
               upon
               the
               Second
               Point
               ,
               That
               since
               Contraries
               give
               light
               to
               one
               another
               ,
               we
               may
               better
               understand
               what
               Honour
               is
               ,
               by
               considering
               the
               Nature
               of
               Dishonour
               .
               For
               where
               ever
               there
               is
               Blame
               ,
               there
               is
               also
               Honour
               opposite
               to
               it
               .
               Now
               there
               is
               no
               Man
               that
               sees
               a
               vile
               action
               ,
               (
               as
               amongst
               Souldiers
               ,
               Murder
               ,
               or
               Cowardice
               ,
               Collusion
               ,
               or
               Perfidiousness
               in
               Justice
               )
               but
               he
               blames
               the
               same
               ,
               and
               judges
               the
               Author
               thereof
               worthy
               of
               Dishonour
               .
               On
               the
               conrary
               ,
               a
               brave
               Exploit
               and
               a
               Courageous
               Action
               is
               esteemed
               by
               Enemies
               themselves
               :
               The
               incorruptible
               Integrity
               of
               a
               Judge
               is
               oftentimes
               commended
               by
               him
               that
               ●oses
               his
               Suit
               ;
               and
               the
               Courageous
               Fidelity
               of
               an
               Advocate
               ,
               in
               well
               defending
               his
               Client
               ,
               receives
               Praise
               even
               from
               the
               Adversary
               ;
               so
               odious
               is
               Vice
               ,
               and
               so
               commendable
               is
               Virtue
               .
               Wherefore
               every
               one
               abhorring
               Blame
               and
               Dishonour
               ,
               doth
               so
               vehemently
               hate
               the
               memory
               and
               reproach
               of
               any
               thing
               that
               may
               bring
               it
               upon
               him
               ,
               that
               many
               imitate
               what
               the
               Fable
               telleth
               of
               Jupiter
               ,
               who
               going
               to
               shake
               off
               the
               ordure
               which
               the
               Beetle
               had
               laid
               upon
               the
               skirt
               of
               his
               garment
               ,
               by
               that
               means
               shook
               out
               the
               Eggs
               which
               the
               Eagle
               had
               laid
               in
               his
               lap
               ;
               that
               is
               ,
               by
               thinking
               to
               repel
               a
               small
               Blame
               ,
               they
               incur
               a
               greater
               ,
               and
               oftentimes
               with
               the
               prejudice
               of
               another
               :
               As
               it
               is
               manifest
               in
               the
               rage
               and
               wildness
               of
               Duels
               ,
               when
               for
               the
               repelling
               of
               a
               small
               injury
               ,
               a
               Man
               engages
               the
               life
               of
               a
               Second
               ,
               who
               usually
               becomes
               involv'd
               in
               the
               same
               destruction
               with
               himself
               .
               It
               is
               not
               my
               purpose
               to
               declaim
               further
               here
               against
               that
               Madness
               ;
               for
               the
               Folly
               of
               Men
               is
               
               come
               to
               such
               excess
               ,
               that
               they
               who
               go
               most
               unwillingly
               to
               the
               field
               ,
               considering
               that
               they
               are
               going
               possibly
               to
               destroy
               both
               their
               Bodies
               and
               their
               Souls
               ,
               yet
               dare
               not
               seem
               to
               obey
               the
               injunctions
               and
               prohibitions
               against
               the
               same
               by
               the
               Laws
               both
               of
               God
               and
               Men.
               A
               brutishness
               worthy
               of
               Admiration
               ,
               as
               it
               would
               be
               of
               Pity
               ,
               were
               it
               not
               voluntary
               among
               those
               who
               value
               themselves
               above
               others
               .
               But
               to
               leave
               them
               to
               themselves
               ,
               let
               us
               onely
               consider
               what
               a
               strange
               Power
               the
               Point
               of
               Honour
               hath
               ,
               which
               is
               able
               to
               carry
               before
               it
               all
               the
               torrent
               of
               Arguments
               and
               Reasons
               which
               disswade
               a
               furious
               Resolution
               .
               Now
               it
               is
               as
               various
               ,
               as
               the
               Humours
               and
               Conditions
               of
               Men.
               Not
               that
               I
               think
               it
               imaginary
               ,
               but
               as
               there
               are
               actions
               of
               themselves
               honest
               or
               dishonest
               ,
               which
               are
               the
               real
               foundation
               of
               this
               Point
               of
               Honour
               ;
               so
               it
               is
               of
               the
               same
               Nature
               .
               And
               although
               Diogenes
               accounted
               nothing
               dishonest
               (
               i.e.
               unbecoming
               )
               which
               is
               lawfull
               ;
               yet
               it
               cannot
               be
               believ'd
               by
               any
               but
               a
               Diogenes
               .
               So
               that
               the
               Ingenuous
               Youth
               ,
               upon
               whose
               shoulder
               that
               Cynick
               laid
               a
               flitch
               of
               Bacon
               ,
               and
               lead
               him
               about
               the
               City
               in
               that
               equipage
               ,
               to
               accustome
               him
               to
               put
               off
               all
               shame
               ,
               obey'd
               Reason
               and
               not
               his
               Caprichio
               ,
               when
               he
               cast
               the
               same
               down
               and
               ran
               away
               .
               When
               the
               Executioner
               causeth
               a
               Criminal
               to
               make
               an
               
                 honourable
                 amends
              
               ,
               (
               by
               which
               understand
               a
               most
               ignominious
               punishment
               inflicted
               upon
               an
               extreme
               Offender
               ,
               who
               must
               go
               through
               the
               streets
               bare-foot
               and
               bare-headed
               ,
               with
               a
               burning
               link
               in
               his
               hand
               ,
               unto
               the
               seat
               of
               Justice
               ,
               or
               some
               such
               publick
               place
               ,
               and
               there
               confess
               his
               Offence
               ,
               and
               ask
               forgiveness
               of
               the
               party
               he
               hath
               wrong'd
               )
               he
               many
               times
               endures
               no
               other
               evil
               but
               that
               of
               shame
               ;
               and
               yet
               I
               would
               not
               blame
               him
               that
               should
               prefer
               a
               natural
               death
               before
               such
               a
               dishonour
               .
               It
               may
               be
               said
               that
               the
               Point
               of
               Honour
               reacheth
               not
               so
               far
               ,
               but
               is
               onely
               an
               image
               and
               shadow
               ,
               since
               words
               are
               but
               the
               images
               of
               things
               ;
               and
               that
               a
               Man
               will
               fight
               a
               Duel
               when
               another
               hath
               reproach'd
               him
               for
               a
               fault
               ,
               either
               of
               his
               own
               ,
               or
               of
               some
               other
               for
               whom
               he
               is
               concern'd
               .
               But
               I
               answer
               ,
               that
               Men
               fight
               oftner
               for
               actions
               and
               bad
               offices
               ,
               then
               for
               words
               .
               And
               although
               they
               commonly
               reflect
               thus
               ,
               what
               will
               people
               say
               of
               me
               ,
               if
               I
               put
               up
               this
               ?
               Yet
               the
               truth
               is
               ,
               't
               is
               out
               of
               fear
               lest
               one
               contempt
               making
               way
               for
               another
               ,
               might
               give
               occasion
               to
               effects
               not
               onely
               prejudicial
               to
               our
               Reputation
               ,
               but
               also
               to
               our
               Fortune
               ;
               which
               we
               know
               in
               these
               dayes
               depends
               upon
               our
               Reputation
               .
               A
               Captain
               known
               for
               a
               Coward
               will
               be
               cashier'd
               .
               A
               Souldier
               that
               doth
               not
               defend
               himself
               will
               be
               beaten
               .
               A
               Gentleman
               that
               doth
               not
               swagger
               when
               he
               is
               affronted
               ,
               he
               will
               be
               abus'd
               not
               onely
               in
               his
               Honour
               ,
               but
               also
               in
               his
               goods
               ,
               by
               all
               his
               Neighbours
               .
               So
               that
               the
               Point
               of
               Honour
               is
               not
               so
               little
               real
               as
               it
               is
               imagin'd
               ,
               since
               it
               hath
               an
               influence
               not
               onely
               upon
               a
               Mans
               Honour
               ,
               but
               likewise
               upon
               his
               goods
               and
               life
               .
               In
               brief
               ,
               we
               may
               consult
               those
               who
               deny
               the
               Point
               of
               Honour
               to
               be
               a
               real
               thing
               ,
               by
               all
               this
               Honourable
               Assembly
               ,
               and
               especially
               by
               the
               many
               excellent
               Wits
               ,
               who
               
               are
               excited
               by
               Honour
               to
               appear
               therein
               ,
               and
               acquire
               (
               what
               they
               may
               justly
               expect
               )
               the
               commendation
               which
               is
               due
               to
               their
               merits
               .
            
             
               The
               Second
               said
               ,
               That
               he
               found
               some
               difference
               between
               being
               an
               
                 Honest
                 Man
              
               ,
               and
               a
               
                 Man
                 of
                 Honour
              
               ;
               for
               that
               ,
               to
               be
               an
               Honest
               Man
               ,
               it
               is
               requisite
               onely
               to
               possess
               the
               Honest
               Good
               (
               
                 Bonum
                 Honestum
              
               )
               which
               is
               Virtue
               :
               But
               to
               be
               a
               Man
               of
               Honour
               ,
               besides
               that
               ,
               the
               world
               must
               know
               that
               we
               possess
               the
               same
               ,
               and
               give
               us
               the
               reputation
               of
               being
               virtuous
               .
               For
               't
               is
               stupidity
               ,
               not
               to
               care
               what
               opinion
               Men
               have
               of
               us
               .
               Which
               caus'd
               the
               Wise-man
               to
               pronounce
               a
               Curse
               against
               those
               who
               neglect
               a
               good
               Fame
               ;
               which
               is
               so
               natural
               ,
               and
               so
               neerly
               alli'd
               to
               Virtue
               ,
               that
               she
               seems
               not
               to
               have
               her
               utmost
               perfection
               when
               she
               is
               separated
               from
               it
               ;
               and
               a
               Prudent
               Man
               desires
               equally
               to
               be
               virtuous
               ,
               and
               to
               be
               esteemed
               such
               :
               Now
               if
               Honour
               consist
               in
               the
               possession
               of
               Virtue
               thus
               accompani'd
               ,
               the
               Point
               of
               Honour
               will
               be
               the
               Point
               of
               Virtue
               ,
               that
               is
               ,
               the
               perfection
               thereof
               ;
               or
               rather
               ,
               Virtue
               most
               perfect
               ,
               accompani'd
               with
               a
               compleat
               Reputation
               .
               This
               perfection
               ,
               in
               my
               Judgement
               ,
               is
               the
               War-like
               Virtue
               ,
               call'd
               by
               the
               Greeks
               ,
               by
               way
               of
               excellence
               ,
               
                 The
                 Virtue
                 of
                 Man
              
               ;
               and
               so
               esteemed
               by
               all
               the
               world
               ,
               that
               no
               people
               ,
               however
               otherwise
               barbarous
               ,
               ever
               deny'd
               it
               the
               Title
               of
               Nobleness
               .
               It
               is
               not
               then
               to
               be
               wonder'd
               if
               Men
               of
               Courage
               think
               that
               the
               Point
               of
               Honour
               consists
               in
               preserving
               to
               themselves
               the
               Reputation
               of
               being
               Valiant
               ,
               and
               endeavour
               by
               all
               means
               to
               make
               it
               appear
               to
               every
               one
               that
               they
               are
               endew'd
               with
               this
               War-like
               Virtue
               .
               Whence
               most
               Quarrels
               are
               occasion'd
               by
               Mens
               accusing
               one
               another
               of
               want
               of
               Courage
               ,
               or
               other
               appurtenances
               of
               that
               Virtue
               .
            
             
               The
               Third
               said
               ,
               That
               which
               we
               call
               the
               Point
               of
               Honour
               ,
               is
               nothing
               else
               ,
               in
               my
               Judgement
               ,
               but
               the
               desire
               of
               being
               esteem'd
               more
               honest
               persons
               then
               we
               are
               .
               For
               Man
               being
               the
               greatest
               dissembler
               of
               all
               Creatures
               ,
               endeavours
               to
               make
               himself
               thought
               what
               he
               is
               not
               ;
               because
               it
               being
               essential
               to
               him
               to
               desire
               Good
               ,
               and
               his
               perverse
               Inclination
               not
               leading
               him
               to
               the
               true
               ,
               therefore
               at
               least
               he
               desires
               the
               apparent
               .
               This
               is
               seen
               in
               all
               his
               actions
               ,
               which
               aim
               onely
               at
               three
               kinds
               of
               Good
               ;
               namely
               ,
               the
               Honest
               ,
               the
               Profitable
               ,
               and
               the
               Delightful
               .
               Now
               of
               these
               three
               ,
               onely
               the
               Honest
               is
               called
               
                 the
                 Good
                 of
                 Man
              
               ;
               because
               the
               two
               latter
               usually
               corrupt
               him
               ,
               the
               former
               preserves
               him
               .
               And
               nevertheless
               ,
               many
               addict
               themselves
               to
               Pleasures
               ,
               more
               run
               after
               Profit
               ,
               but
               very
               few
               ,
               comparatively
               ,
               follow
               the
               Honest
               Good
               for
               its
               own
               sake
               ,
               unless
               it
               be
               joyn'd
               with
               one
               of
               the
               other
               .
               In
               the
               mean
               time
               there
               is
               none
               but
               would
               perswade
               others
               that
               he
               is
               passionately
               in
               love
               with
               the
               latter
               ,
               and
               not
               anxious
               for
               Honour
               .
               But
               ,
               I
               conceive
               ,
               we
               may
               know
               persons
               of
               Honour
               ,
               by
               the
               little
               account
               they
               make
               of
               injuries
               which
               seem
               to
               tend
               to
               their
               disparagement
               ,
               especially
               when
               they
               think
               the
               same
               do
               not
               belong
               unto
               them
               ;
               and
               they
               who
               are
               worthy
               of
               Honour
               seek
               it
               least
               ,
               and
               are
               not
               troubled
               
               so
               much
               as
               others
               at
               the
               injury
               which
               any
               one
               thinks
               he
               doth
               them
               .
               So
               we
               see
               a
               Prince
               will
               not
               be
               so
               sollicitous
               to
               employ
               his
               qualities
               in
               a
               publick
               act
               ,
               as
               a
               Man
               of
               low
               condition
               newly
               exalted
               .
               An
               Honest
               Woman
               will
               not
               be
               so
               much
               troubled
               at
               an
               injury
               offer'd
               to
               her
               Honour
               ,
               as
               she
               that
               is
               of
               an
               evil
               Life
               ;
               because
               the
               former
               hath
               true
               Honour
               ,
               which
               the
               latter
               hath
               not
               :
               As
               we
               see
               paltry
               Pedlars
               ,
               that
               have
               all
               their
               shop
               in
               a
               pack
               hanging
               about
               their
               necks
               ,
               make
               ten
               times
               more
               noise
               then
               the
               best
               whole-sale
               Trades-men
               ,
               whose
               store-houses
               are
               fill'd
               with
               all
               sort
               of
               wares
               .
               And
               amongst
               all
               Nations
               ,
               they
               who
               lie
               most
               ,
               are
               most
               offended
               with
               the
               Lie.
               They
               who
               drink
               most
               ,
               are
               most
               offended
               with
               the
               name
               of
               Drunkard
               .
               Wherefore
               since
               ,
               according
               to
               Aristotle
               ,
               't
               is
               the
               truth
               and
               not
               the
               number
               or
               quality
               of
               the
               honourers
               ,
               which
               constitutes
               the
               true
               Honour
               ,
               which
               they
               arrogate
               most
               in
               whom
               the
               substance
               is
               least
               found
               ;
               it
               follows
               that
               what
               we
               call
               the
               Point
               of
               Honour
               is
               nothing
               but
               the
               appearance
               or
               shadow
               thereof
               .
            
             
               The
               Fourth
               said
               ,
               The
               Point
               of
               Honour
               is
               nothing
               but
               a
               Desire
               we
               have
               to
               make
               our selves
               esteem'd
               such
               as
               we
               are
               .
               Wherefore
               when
               a
               quality
               which
               belongs
               not
               to
               us
               is
               taken
               from
               us
               ,
               we
               are
               far
               from
               being
               so
               much
               concern'd
               ,
               as
               if
               it
               pertain'd
               to
               us
               .
               So
               a
               Gentleman
               who
               makes
               profession
               of
               Valour
               will
               be
               offended
               if
               he
               be
               called
               Poltron
               ;
               but
               a
               Capuchin
               will
               not
               ,
               knowing
               well
               that
               that
               Virtue
               is
               not
               necessary
               to
               Christian
               Perfection
               .
            
             
               The
               Fifth
               said
               ,
               That
               Honour
               ,
               according
               to
               the
               common
               opinion
               ,
               being
               the
               testimony
               which
               Men
               give
               us
               of
               our
               virtuous
               actions
               ,
               the
               Point
               of
               Honour
               is
               that
               conceit
               which
               our
               Mind
               proposes
               and
               formes
               to
               it self
               of
               that
               opinion
               .
               Whence
               it
               follows
               that
               the
               Point
               of
               Honour
               thus
               taken
               ,
               being
               an
               Abstract
               which
               our
               Mind
               draws
               from
               things
               ,
               and
               not
               the
               things
               themselves
               ,
               there
               is
               nothing
               of
               reality
               in
               it
               ,
               but
               it
               is
               a
               pure
               Imagination
               ,
               which
               alters
               according
               to
               the
               diversity
               of
               times
               ,
               places
               ,
               and
               persons
               .
               Such
               a
               thing
               was
               anciently
               honest
               (
               
                 i.
                 e.
              
               laudable
               and
               becomming
               )
               which
               is
               not
               so
               at
               present
               :
               Whereof
               the
               Modes
               and
               Customs
               of
               the
               times
               past
               ,
               compar'd
               with
               those
               at
               this
               day
               ,
               are
               a
               sufficient
               evidence
               .
               It
               was
               honourable
               at
               Rome
               to
               burn
               dead
               Bodies
               ,
               and
               shameful
               to
               all
               others
               ,
               (
               saving
               to
               the
               single
               family
               of
               the
               Cornelii
               )
               to
               bury
               them
               .
               At
               this
               day
               to
               inter
               them
               is
               honourable
               ,
               but
               to
               burn
               them
               the
               most
               infamous
               of
               punishments
               .
               It
               was
               in
               Lacedaemon
               an
               honourable
               thing
               to
               steal
               dextrously
               ;
               and
               now
               the
               reward
               of
               the
               craftiest
               Cut-purse
               is
               a
               Halter
               .
               One
               thing
               is
               honest
               ,
               (
               
                 i.
                 e.
              
               seemly
               )
               in
               one
               age
               (
               as
               for
               Children
               to
               blush
               )
               which
               is
               dishonest
               (
               
                 i.
                 e.
              
               unseemly
               )
               in
               another
               ,
               (
               as
               for
               old
               Men
               to
               do
               so
               .
               )
               Yea
               ,
               one
               Man
               will
               sometimes
               construe
               a
               thing
               within
               the
               Point
               of
               Honour
               ,
               which
               another
               will
               not
               .
               And
               we
               sometimes
               conceive
               our selves
               interessed
               in
               one
               and
               the
               same
               thing
               ,
               and
               sometimes
               not
               .
               Moreover
               ,
               though
               the
               Point
               of
               Honour
               should
               not
               admit
               all
               these
               mutations
               ,
               yet
               depending
               
               upon
               the
               imagination
               of
               another
               ,
               there
               can
               be
               nothing
               of
               reality
               in
               it
               .
               And
               therefore
               the
               true
               Point
               of
               Honour
               consists
               not
               in
               the
               opinion
               which
               others
               have
               of
               us
               ,
               but
               in
               the
               exercise
               of
               honest
               and
               virtuous
               actions
               ,
               whether
               acknowledg'd
               for
               such
               ,
               or
               not
               ;
               yea
               ,
               though
               they
               be
               despis'd
               or
               punish'd
               ,
               it
               is
               sufficient
               to
               render
               such
               actions
               honourable
               ,
               that
               the
               Conscience
               alone
               judge
               of
               their
               goodness
               .
            
          
        
         
           
             CONFERENCE
             XX.
             
          
           
             
               I.
               Of
               the
               Original
               of
               Fountains
               .
               II.
               Whether
               there
               be
               a
               commendable
               Ambition
               .
            
          
           
             
               I.
               Of
               the
               Original
               of
               Fountains
               .
            
             
               THe
               First
               said
               ,
               That
               Springs
               and
               Rivers
               come
               from
               the
               Sea
               ,
               otherwise
               it
               would
               receive
               a
               great
               augmentation
               by
               the
               daily
               addition
               of
               their
               streams
               ,
               if
               it
               should
               not
               suffer
               an
               equal
               diminution
               by
               their
               derivation
               from
               it
               .
               Therefore
               the
               Wise-man
               saith
               ,
               
                 All
                 Rivers
                 go
                 into
                 the
                 Sea
                 ,
                 and
                 the
                 Sea
                 is
                 not
                 increased
                 thereby
              
               ;
               and
               afterwards
               they
               return
               to
               the
               place
               from
               whence
               they
               came
               ,
               that
               they
               may
               go
               forth
               again
               .
               Yea
               ,
               it
               would
               be
               a
               perpetual
               Miracle
               ,
               if
               after
               about
               six
               thousand
               years
               since
               the
               Creation
               of
               the
               World
               the
               Sea
               were
               not
               grown
               bigger
               by
               all
               the
               great
               Rivers
               it
               receives
               ,
               seeing
               the
               Danubius
               alone
               ,
               were
               it
               stop'd
               but
               during
               one
               year
               ,
               would
               be
               sufficient
               to
               drown
               all
               Europe
               .
               But
               how
               can
               the
               Water
               ,
               of
               its
               own
               nature
               heavy
               and
               unactive
               ,
               especially
               that
               of
               the
               Sea
               ,
               be
               carried
               up
               to
               the
               highest
               Mountains
               ?
               As
               we
               see
               the
               
                 L'
                 Isere
              
               ,
               and
               the
               Durance
               ,
               and
               other
               Rivers
               ,
               descend
               from
               the
               tops
               of
               the
               Alps
               ,
               upon
               which
               there
               are
               Lakes
               and
               Springs
               in
               great
               number
               ,
               as
               in
               Mont-Cenis
               ,
               Saint
               Bernard
               ,
               and
               Saint
               Godart
               .
               This
               proceeds
               from
               the
               gravity
               of
               the
               Earth
               ,
               which
               alwayes
               inclining
               towards
               its
               own
               centre
               ,
               bears
               upon
               the
               Sea
               ,
               and
               so
               pressing
               upon
               the
               Water
               ,
               causeth
               it
               to
               rise
               up
               into
               the
               veins
               and
               passages
               of
               the
               Earth
               ;
               (
               a
               resemblance
               whereof
               is
               seen
               in
               Pumps
               )
               by
               which
               passages
               it
               is
               strain'd
               and
               depriv'd
               of
               its
               saltness
               .
               Which
               quality
               is
               easily
               separable
               from
               Sea-water
               ;
               for
               upon
               the
               shores
               of
               Africa
               there
               are
               pits
               of
               fresh
               Water
               ,
               which
               cannot
               come
               from
               elsewhere
               .
               And
               if
               Water
               mingled
               with
               Wine
               be
               separated
               from
               the
               same
               by
               a
               cup
               made
               of
               Ivy
               wood
               ,
               why
               not
               the
               saltness
               of
               the
               Water
               too
               ?
               Thence
               also
               it
               is
               that
               Springs
               retain
               the
               qualities
               of
               the
               places
               through
               which
               they
               pass
               ,
               having
               put
               off
               those
               which
               they
               deriv'd
               from
               their
               Original
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Waters
               are
               carried
               upwards
               by
               the
               virtue
               of
               the
               Coelestial
               Bodies
               ,
               which
               attract
               the
               same
               without
               any
               violence
               ;
               it
               being
               in
               a
               manner
               natural
               to
               Inferior
               Bodies
               to
               obey
               the
               Superior
               ,
               and
               follow
               the
               motion
               which
               they
               impress
               upon
               them
               .
               Unless
               we
               had
               rather
               ascribe
               this
               effect
               to
               God
               ,
               
               who
               having
               for
               the
               common
               good
               of
               all
               the
               world
               caus'd
               the
               Water
               in
               the
               beginning
               to
               ascend
               to
               the
               highest
               places
               ,
               it
               hath
               alwayes
               follow'd
               that
               same
               motion
               by
               natural
               consecution
               and
               the
               fear
               of
               that
               Vacuity
               .
               And
               of
               this
               we
               have
               a
               small
               instance
               in
               the
               experiment
               of
               Syphons
               .
            
             
               The
               Third
               said
               ,
               He
               conceiv'd
               ,
               with
               Aristotle
               ,
               that
               Springs
               are
               generated
               in
               cavities
               and
               large
               spaces
               of
               the
               Middle
               Region
               of
               the
               Earth
               ,
               which
               Nature
               (
               who
               abhorreth
               Vacuity
               )
               fills
               with
               Air
               ,
               insinuated
               thereinto
               by
               the
               pores
               and
               chinks
               ,
               and
               condensed
               afterwards
               by
               the
               coldness
               of
               the
               Earth
               :
               Which
               coldness
               is
               so
               much
               the
               greater
               as
               that
               Region
               is
               remote
               from
               all
               external
               agents
               which
               might
               alter
               it
               .
               This
               condensed
               Air
               is
               resolv'd
               into
               drops
               of
               Water
               ,
               and
               these
               drops
               soon
               after
               descending
               by
               their
               own
               weight
               into
               one
               and
               the
               same
               place
               ,
               glide
               along
               till
               they
               meet
               with
               others
               like
               themselves
               ,
               and
               so
               give
               beginning
               to
               a
               Spring
               .
               For
               as
               of
               many
               Springs
               uniting
               their
               streams
               a
               great
               River
               is
               made
               ,
               so
               of
               many
               drops
               of
               Water
               is
               made
               a
               Spring
               .
               Hence
               it
               comes
               to
               pass
               that
               we
               ordinarily
               find
               Springs
               in
               Mountains
               and
               high
               places
               ,
               as
               being
               most
               hollow
               and
               full
               of
               Air
               ,
               which
               becomes
               condens'd
               and
               resolv'd
               into
               Water
               so
               much
               the
               more
               easily
               as
               the
               Mountains
               are
               nearer
               the
               Middle
               Region
               of
               the
               Air
               ,
               apt
               by
               its
               vapourous
               quality
               to
               be
               turn'd
               into
               Water
               ,
               as
               well
               in
               those
               Gavities
               as
               in
               the
               Clouds
               ;
               or
               else
               because
               they
               are
               most
               expos'd
               to
               the
               coldest
               Winds
               ,
               and
               usually
               cover'd
               with
               Snow
               .
            
             
               The
               Fourth
               said
               ,
               That
               there
               is
               no
               transformation
               of
               Elements
               ,
               and
               therefore
               Air
               cannot
               be
               turn'd
               into
               Water
               .
               For
               whereas
               we
               see
               drops
               of
               Water
               fall
               from
               the
               surface
               of
               Marble
               or
               Glass
               ,
               't
               is
               not
               that
               the
               Air
               is
               turn'd
               into
               Water
               ,
               but
               this
               moist
               Air
               is
               full
               of
               damp
               vapours
               ,
               which
               are
               nothing
               but
               Water
               rarifi'd
               ,
               and
               which
               meeting
               with
               those
               cold
               and
               solid
               Bodies
               ,
               are
               condens'd
               and
               return'd
               to
               their
               first
               Nature
               .
               Wherefore
               the
               Air
               is
               so
               far
               from
               being
               the
               cause
               of
               so
               many
               Springs
               and
               Rivers
               which
               water
               the
               Earth
               ,
               that
               on
               the
               contrary
               ,
               all
               the
               Air
               in
               the
               world
               (
               provided
               it
               be
               not
               mixt
               with
               Water
               )
               cannot
               make
               so
               much
               as
               one
               drop
               .
               It
               is
               more
               probable
               that
               in
               the
               beginning
               of
               the
               world
               ,
               when
               God
               divided
               the
               Elements
               and
               the
               Waters
               from
               the
               Waters
               which
               cover'd
               the
               whole
               surface
               of
               the
               Earth
               ,
               he
               gather'd
               the
               grossest
               and
               most
               unprofitable
               water
               into
               one
               mass
               ▪
               which
               he
               called
               Sea
               ,
               and
               dispersed
               through
               the
               rest
               of
               the
               Earth
               the
               fresh
               Water
               ,
               more
               clear
               and
               pure
               ,
               to
               serve
               for
               the
               necessities
               of
               the
               Earth
               ,
               Plants
               ,
               and
               living
               Creatures
               .
               Moreover
               ,
               the
               Scripture
               makes
               mention
               of
               four
               great
               Rivers
               issuing
               out
               of
               the
               terrestrial
               Paradise
               ,
               and
               a
               Fountain
               in
               the
               middle
               of
               it
               ,
               which
               water'd
               the
               whole
               surface
               of
               the
               Earth
               from
               the
               Creation
               .
               In
               not
               being
               possible
               that
               Air
               resolv'd
               into
               Water
               could
               make
               so
               great
               a
               quantity
               of
               waters
               in
               so
               little
               time
               .
            
             
               The
               Fifth
               added
               .
               That
               those
               Waters
               would
               soon
               be
               dry'd
               up
               without
               a
               new
               production
               ,
               for
               which
               Nature
               hath
               provided
               
               by
               Rain
               ,
               which
               falling
               upon
               the
               Earth
               is
               gather'd
               together
               in
               Subterraneous
               Cavernes
               ;
               which
               are
               as
               so
               many
               Reservers
               for
               Springs
               ,
               according
               to
               Seneca's
               opinion
               .
               This
               is
               prov'd
               ,
               1.
               
               Because
               in
               places
               where
               it
               rains
               not
               ,
               as
               in
               the
               Desarts
               of
               Arabia
               and
               Aethiopia
               ,
               there
               is
               scarce
               any
               Springs
               ;
               on
               the
               other
               side
               ,
               they
               are
               very
               frequent
               in
               Europe
               which
               aboundeth
               with
               rain
               .
               2.
               
               Waters
               are
               very
               low
               in
               Summer
               when
               it
               rains
               but
               little
               ;
               and
               in
               Winter
               so
               high
               that
               they
               overflow
               their
               banks
               ,
               because
               the
               season
               is
               pluvious
               .
               3.
               
               Hence
               it
               is
               that
               most
               Rivers
               and
               Springs
               break
               forth
               at
               the
               foot
               of
               Mountains
               ,
               as
               being
               but
               the
               rain
               water
               descended
               thither
               from
               their
               tops
               .
            
             
               The
               Sixth
               said
               ,
               That
               it
               is
               true
               that
               Rivers
               are
               increased
               by
               Rain
               ,
               but
               yet
               have
               not
               their
               original
               from
               it
               .
               For
               were
               it
               so
               ,
               then
               in
               great
               droughts
               our
               Rivers
               would
               be
               dry'd
               up
               as
               well
               as
               the
               Brooks
               .
               As
               for
               Springs
               ,
               they
               are
               not
               so
               much
               as
               increas'd
               by
               Rain
               ;
               for
               we
               see
               by
               experience
               ,
               that
               it
               goes
               no
               deeper
               into
               the
               earth
               then
               seven
               or
               eight
               feet
               .
               On
               the
               contrary
               ,
               the
               deeper
               you
               dig
               ,
               the
               more
               Springs
               you
               meet
               with
               .
               Nor
               is
               the
               Air
               ,
               in
               my
               judgement
               ,
               the
               cause
               thereof
               ,
               there
               being
               no
               probability
               that
               there
               is
               under
               the
               earth
               cavernes
               so
               spacious
               and
               full
               of
               Air
               sufficient
               to
               make
               so
               great
               a
               quantity
               of
               Water
               ;
               since
               there
               needs
               ten
               times
               as
               much
               Air
               as
               Water
               to
               produce
               it
               .
               Neither
               can
               the
               Sea
               be
               the
               cause
               of
               Springs
               ;
               since
               ,
               according
               to
               the
               Maxime
               of
               Hydraulick
               ,
               Water
               cannot
               ascend
               higher
               the
               place
               of
               its
               original
               ,
               but
               if
               Springs
               were
               from
               the
               Sea
               ,
               then
               they
               could
               not
               be
               higher
               then
               the
               level
               thereof
               ;
               and
               we
               should
               see
               none
               upon
               the
               tops
               of
               Mountains
               .
               Now
               that
               the
               Sea
               lies
               lower
               then
               Springs
               and
               Rivers
               ,
               is
               apparent
               ,
               because
               they
               descend
               all
               thitherwards
               .
            
             
               The
               Seventh
               said
               ,
               That
               Waters
               coming
               from
               the
               Sea
               ,
               and
               gliding
               in
               the
               bowels
               of
               the
               Earth
               ,
               meet
               with
               Subterranean
               Fires
               ,
               which
               are
               there
               in
               great
               quantity
               ,
               whereby
               they
               are
               heated
               and
               resolv'd
               into
               Vapours
               .
               These
               Vapours
               compos'd
               of
               Water
               and
               Fire
               ,
               mounting
               upwards
               ,
               meet
               some
               Rocks
               or
               other
               solid
               Bodies
               ,
               against
               which
               they
               stick
               and
               are
               return'd
               into
               Water
               ;
               the
               Fire
               which
               was
               in
               them
               escaping
               through
               the
               Pores
               of
               those
               Bodies
               ,
               the
               Water
               trickles
               forth
               by
               the
               clefts
               and
               crevisses
               of
               the
               Rocks
               ,
               or
               other
               sloping
               places
               .
            
             
               The
               Eighth
               said
               ,
               That
               as
               Art
               can
               draw
               forth
               Water
               by
               Destillation
               ,
               Expression
               ,
               and
               other
               wayes
               taught
               by
               Chymistrie
               ;
               so
               by
               stronger
               reason
               Nature
               cannot
               want
               wayes
               to
               do
               the
               same
               ,
               and
               possibly
               in
               divers
               sorts
               ,
               according
               to
               the
               various
               disposition
               of
               places
               ,
               and
               of
               the
               matter
               which
               she
               employes
               to
               that
               use
               .
            
          
           
             
               II.
               Whether
               there
               is
               any
               Ambition
               commendable
               .
            
             
               Upon
               the
               Second
               Subject
               it
               was
               said
               ,
               That
               there
               is
               some
               correspondence
               between
               the
               two
               Questions
               ;
               for
               as
               Water
               serves
               for
               a
               Medium
               of
               Union
               in
               natural
               Composition
               ;
               so
               Ambition
               serves
               to
               familiarise
               pains
               and
               dangers
               in
               great
               enterprizes
               .
               For
               it
               makes
               Children
               strive
               to
               get
               credit
               in
               little
               exercises
               ;
               and
               Men
               think
               nothing
               so
               high
               but
               may
               be
               soar'd
               to
               by
               the
               wings
               of
               Ambitior
               .
               
               Juvenal
               indeed
               gives
               Wings
               to
               necessity
               ,
               when
               he
               saith
               ,
               
                 A
                 Hungry
                 Greek
                 will
                 fly
                 up
                 to
                 Heaven
                 if
                 they
                 command
                 him
              
               ;
               and
               Virgil
               saith
               ,
               
                 Fear
                 adds
                 Wings
                 to
                 the
                 heels
                 of
                 the
                 terrifi'd
              
               ;
               but
               those
               of
               Ambition
               are
               much
               more
               frequent
               in
               our
               Language
               .
               'T
               is
               true
               ,
               Ambition
               may
               many
               times
               beat
               and
               stretch
               forth
               its
               Wings
               ,
               but
               can
               no
               more
               exalt
               it self
               into
               the
               Air
               then
               the
               Estrich
               .
               Sometimes
               it
               soars
               too
               high
               ,
               as
               Icarus
               did
               ,
               and
               so
               near
               the
               light
               that
               it
               is
               burnt
               therein
               like
               Flyes
               .
               For
               the
               ambitious
               usually
               mounts
               up
               with
               might
               and
               main
               ,
               but
               thinks
               not
               how
               he
               shall
               come
               down
               again
               .
               This
               Passion
               is
               so
               envious
               ,
               that
               it
               makes
               those
               possess'd
               therewith
               hate
               all
               like
               themselves
               ,
               and
               justle
               them
               to
               put
               them
               behind
               .
               Yea
               ,
               it
               is
               so
               eager
               that
               it
               meets
               few
               obstacles
               which
               yield
               not
               to
               its
               exorbitant
               pertinacy
               ;
               insomuch
               that
               it
               causeth
               Men
               to
               do
               contrary
               to
               do
               what
               they
               pretend
               ,
               and
               shamefully
               to
               obey
               some
               ,
               that
               they
               may
               get
               the
               command
               over
               others
               .
               The
               importunateness
               of
               Ambition
               is
               proof
               against
               all
               check
               or
               denyal
               ;
               and
               the
               ambitious
               is
               like
               the
               Clot-burr
               ,
               which
               once
               fastned
               upon
               the
               clothes
               is
               not
               easily
               shaken
               off
               .
               When
               he
               is
               once
               near
               the
               Court
               ,
               neither
               affronts
               nor
               other
               rubs
               can
               readily
               repell
               him
               thence
               .
               And
               because
               his
               Essence
               consists
               in
               appearance
               ,
               he
               many
               times
               wears
               his
               Lands
               upon
               his
               back
               ;
               and
               if
               he
               cannot
               at
               once
               pride
               himself
               in
               his
               Table
               ,
               his
               Clothes
               ,
               and
               his
               Train
               ,
               yet
               he
               will
               rather
               shew
               the
               body
               of
               a
               Spaniard
               ,
               then
               the
               belly
               of
               a
               Swiss
               .
               At
               his
               coming
               abroad
               ,
               he
               oftentimes
               picks
               his
               teeth
               while
               his
               gutts
               grumble
               ,
               he
               feeds
               upon
               aiery
               viands
               .
               When
               he
               ha's
               been
               so
               lucky
               as
               to
               snap
               some
               office
               ,
               before
               he
               ha's
               warm'd
               the
               place
               ,
               his
               desires
               are
               gaping
               after
               another
               :
               He
               looks
               upon
               the
               first
               but
               as
               a
               step
               to
               a
               second
               ,
               and
               thinks
               himself
               still
               to
               low
               ,
               if
               he
               be
               not
               upon
               the
               highest
               round
               of
               the
               ladder
               ;
               where
               he
               needs
               a
               good
               Brain
               lest
               he
               lose
               his
               judgement
               ,
               and
               where
               it
               is
               as
               hard
               to
               stand
               ,
               as
               't
               is
               impossible
               to
               ascend
               ,
               and
               shameful
               to
               descend
               .
               Others
               observing
               ,
               That
               Honour
               is
               like
               a
               shadow
               ,
               which
               flyes
               from
               its
               pursuers
               ,
               and
               follows
               those
               that
               flie
               it
               ,
               have
               indeed
               no
               less
               Ambition
               then
               the
               former
               ,
               (
               for
               I
               know
               no
               condition
               ,
               how
               private
               soever
               ,
               that
               is
               free
               from
               it
               )
               but
               they
               artificially
               conceal
               it
               ;
               like
               those
               who
               carry
               a
               dark
               Lanthorn
               in
               the
               night
               ,
               they
               have
               no
               less
               fire
               then
               others
               ,
               but
               they
               hide
               it
               better
               .
               They
               are
               like
               Thieves
               that
               shooe
               their
               Horses
               the
               wrong
               way
               ,
               that
               they
               may
               seem
               by
               their
               steps
               to
               come
               from
               the
               place
               whither
               they
               are
               going
               ;
               or
               else
               like
               those
               who
               hunt
               the
               Hyena
               .
               This
               Beast
               loves
               the
               voice
               of
               Man
               so
               much
               that
               she
               trusts
               in
               it
               ;
               and
               (
               say
               the
               Historians
               )
               she
               understands
               it
               so
               well
               ,
               that
               when
               the
               Hunters
               would
               take
               her
               ,
               they
               must
               cry
               ,
               I
               will
               not
               have
               her
               ,
               I
               will
               not
               have
               her
               .
               But
               when
               once
               they
               have
               obtain'd
               the
               Honour
               at
               which
               they
               thus
               aim'd
               ,
               by
               contrary
               pretensions
               ,
               they
               shew
               sufficiently
               that
               they
               desir'd
               it
               .
            
             
               The
               Second
               said
               ,
               That
               Ambition
               is
               a
               desire
               of
               exalting
               our selves
               ,
               and
               over-topping
               the
               common
               sort
               .
               The
               Object
               of
               it
               is
               Honour
               ,
               in
               the
               pursuite
               of
               which
               three
               things
               are
               consider'd
               ;
               
               namely
               ,
               the
               Mediocrity
               ,
               the
               Excess
               ,
               and
               the
               Defect
               .
               The
               Mediocrity
               is
               call'd
               Magnanimity
               ,
               or
               greatness
               of
               Courage
               ,
               by
               which
               we
               seek
               the
               great
               Honours
               which
               we
               merit
               .
               The
               Excess
               is
               called
               Vanity
               ,
               when
               we
               pursue
               great
               dignities
               which
               we
               deserve
               not
               .
               The
               Defect
               is
               called
               Pusillanimity
               ,
               when
               a
               Man
               hath
               so
               little
               Spirit
               that
               he
               deprives
               himself
               of
               Honours
               ,
               though
               he
               is
               worthy
               of
               them
               .
               Now
               as
               Liberality
               answers
               to
               Magnificence
               ,
               so
               to
               Magnanimity
               answers
               another
               Virtue
               which
               hath
               no
               name
               in
               Aristotle
               ,
               and
               differs
               from
               it
               but
               in
               degree
               .
               For
               that
               hath
               regard
               to
               great
               Honours
               ,
               and
               this
               to
               moderate
               ;
               and
               ,
               as
               all
               other
               Virtues
               ,
               it
               hath
               its
               two
               vicious
               Extremes
               ,
               its
               Excess
               ,
               which
               is
               call'd
               Ambition
               ,
               and
               its
               Defect
               ,
               which
               is
               
                 want
                 of
                 Ambition
              
               .
               Moreover
               ,
               there
               are
               two
               kinds
               of
               Ambition
               .
               One
               which
               is
               bounded
               within
               the
               limits
               of
               each
               condition
               ,
               whereby
               every
               one
               desires
               to
               become
               perfect
               in
               his
               Art
               ,
               and
               to
               excell
               others
               of
               the
               same
               condition
               ;
               which
               is
               very
               laudable
               ,
               and
               argues
               that
               he
               whom
               it
               possesses
               hath
               something
               more
               excellent
               in
               him
               then
               the
               vulgar
               .
               The
               Other
               is
               that
               which
               carries
               us
               to
               Honours
               ,
               which
               greatly
               exceed
               the
               bounds
               of
               our
               condition
               ,
               and
               are
               not
               due
               to
               us
               .
               This
               is
               very
               blameable
               and
               dangerous
               ,
               because
               it
               causes
               great
               confusion
               in
               Mens
               Minds
               ,
               and
               consequently
               in
               States
               .
               For
               what
               is
               more
               absurd
               ,
               then
               for
               a
               Citizen
               to
               act
               a
               Gentleman
               ,
               or
               a
               Gentleman
               a
               Prince
               ?
               Yea
               ,
               even
               this
               last
               ought
               to
               set
               bounds
               to
               his
               Ambition
               .
            
             
               The
               Third
               added
               ,
               That
               things
               are
               to
               be
               judg'd
               of
               by
               their
               Effects
               ;
               and
               we
               see
               most
               of
               the
               mischiefs
               which
               come
               to
               pass
               now
               in
               the
               World
               are
               caus'd
               by
               the
               Ambition
               of
               those
               who
               weary
               of
               their
               condition
               ,
               in
               which
               if
               they
               continu'd
               they
               would
               be
               happy
               ,
               by
               all
               means
               seek
               after
               others
               which
               seem
               higher
               :
               Ambition
               making
               them
               prefer
               before
               the
               good
               which
               they
               know
               an
               evil
               which
               they
               know
               not
               ;
               because
               this
               Passion
               represents
               the
               same
               to
               them
               under
               the
               semblance
               of
               a
               greater
               good
               .
               Wherefore
               the
               
                 Julian
                 Law
              
               was
               introduc'd
               with
               good
               reason
               ,
               to
               check
               and
               moderate
               this
               exorbitant
               appetite
               of
               Honours
               .
            
             
               The
               Fourth
               said
               ,
               That
               indeed
               extreme
               and
               immoderate
               Ambition
               is
               a
               perpetual
               rack
               and
               torture
               to
               the
               Soul
               ,
               and
               begets
               an
               Hydropick
               Thirst
               in
               it
               ,
               which
               all
               the
               waters
               of
               the
               World
               cannot
               allay
               .
               But
               that
               which
               is
               moderate
               ,
               in
               my
               judgement
               ,
               is
               not
               onely
               unblameable
               ,
               but
               very
               praise-worthy
               ;
               since
               it
               is
               a
               desire
               of
               perfection
               ,
               and
               never
               any
               person
               was
               ambitious
               in
               this
               manner
               ,
               but
               he
               was
               either
               virtuous
               ,
               or
               in
               the
               way
               to
               be
               so
               .
               For
               this
               Ambition
               proceeds
               from
               a
               desire
               of
               glory
               ,
               and
               being
               accounted
               better
               greater
               ,
               and
               wiser
               then
               others
               ;
               and
               it
               is
               grounded
               upon
               the
               knowledge
               we
               have
               ,
               and
               would
               derive
               to
               others
               of
               our
               peculiar
               merit
               .
               And
               though
               the
               Man
               be
               not
               virtuous
               ,
               yet
               there
               is
               nothing
               more
               proper
               to
               render
               him
               so
               then
               such
               Ambition
               ;
               one
               of
               the
               most
               powerful
               spurs
               to
               encourage
               a
               well-temper'd
               Soul
               to
               Virtue
               .
               'T
               is
               an
               Instrument
               that
               smooths
               all
               its
               rough
               paths
               .
               'T
               is
               a
               flame
               that
               enkindles
               generous
               purposes
               in
               the
               Soul
               to
               surmount
               all
               kinds
               of
               obstacles
               .
               Would
               you
               see
               its
               excellence
               ?
               
               Compare
               this
               Ambition
               ,
               from
               whence
               sprang
               those
               brave
               thoughts
               which
               brought
               so
               great
               glory
               to
               
                 Alexander
                 ,
                 Caesar
              
               ,
               and
               all
               those
               other
               Heroes
               of
               Antiquity
               ,
               with
               the
               shameful
               sloth
               of
               the
               infamous
               
                 Sardanapalus
                 ,
                 Heliogabalus
              
               ,
               and
               other
               Epicures
               buried
               in
               the
               ordures
               of
               their
               vices
               ,
               for
               want
               of
               this
               noble
               desire
               of
               glory
               .
               But
               it
               is
               most
               remarkable
               ,
               in
               reference
               to
               Ambition
               ,
               that
               they
               who
               blame
               it
               are
               themselves
               ambitious
               ;
               for
               they
               do
               so
               ,
               onely
               to
               ostentate
               themselves
               ;
               and
               they
               who
               have
               written
               Books
               against
               Vain-glory
               ,
               have
               yet
               set
               their
               Names
               in
               the
               frontis-piece
               ;
               and
               wherefore
               ,
               but
               to
               be
               talk'd
               of
               ?
            
             
               The
               Fifth
               said
               ,
               That
               the
               Goodness
               or
               Badness
               of
               all
               Actions
               ,
               depending
               onely
               upon
               their
               good
               or
               bad
               End
               ,
               it
               must
               be
               affirmed
               likewise
               ,
               concerning
               Ambition
               ,
               that
               it
               is
               blameable
               or
               commendable
               ;
               according
               as
               he
               who
               seeketh
               Honours
               hath
               an
               honest
               or
               dishonest
               End
               ,
               and
               pursues
               the
               same
               by
               lawful
               or
               oblique
               courses
               .
            
             
               The
               Sixth
               said
               ,
               It
               is
               so
               true
               that
               there
               is
               a
               laudable
               Ambition
               ,
               that
               not
               ouely
               all
               that
               is
               rare
               in
               Arts
               and
               Sciences
               ,
               but
               also
               all
               the
               bravest
               Heroick
               Actions
               owe
               their
               being
               to
               it
               .
               'T
               is
               one
               of
               the
               most
               commendable
               Virtues
               naturall
               to
               Man
               ,
               and
               inseparable
               from
               a
               gallant
               Spirit
               ;
               It
               is
               so
               much
               the
               more
               excellent
               ,
               in
               that
               it
               hath
               for
               its
               Object
               the
               most
               excellent
               of
               all
               external
               Goods
               ,
               namely
               ,
               Honour
               ,
               which
               Men
               offer
               to
               God
               ,
               as
               the
               most
               precious
               thing
               they
               have
               ,
               and
               which
               Legislators
               (
               finding
               nothing
               more
               valuable
               )
               propose
               for
               the
               guerdon
               of
               Virtre
               .
               This
               may
               serve
               to
               explain
               what
               is
               commonly
               said
               ,
               That
               Virtue
               is
               a
               reward
               to
               it self
               :
               Legislators
               having
               determin'd
               that
               Virtuous
               Men
               should
               find
               the
               recompence
               of
               their
               brave
               Actions
               ,
               in
               that
               noble
               desire
               of
               the
               glory
               which
               they
               deserve
               .
               So
               that
               he
               is
               no
               less
               blameable
               who
               deserving
               Honours
               and
               Dignities
               ,
               and
               being
               able
               to
               support
               and
               exercise
               them
               worthily
               and
               profitably
               to
               the
               publick
               ,
               doth
               not
               seek
               them
               ,
               then
               he
               that
               strives
               for
               them
               and
               is
               unworthy
               thereof
               .
               Yea
               ,
               the
               former
               seems
               to
               me
               much
               more
               blame-worthy
               then
               the
               latter
               ,
               whose
               Ambition
               ,
               though
               immoderate
               ,
               denotes
               greatness
               of
               Spirit
               ;
               whereas
               the
               former
               ,
               too
               much
               distrusting
               himself
               ,
               and
               not
               daring
               to
               attain
               or
               reach
               forth
               his
               hand
               to
               what
               appertains
               by
               right
               unto
               him
               ,
               shews
               abundantly
               the
               lowness
               of
               his
               Mind
               ,
               or
               the
               little
               account
               he
               makes
               of
               Virtue
               ,
               by
               sleighting
               Honour
               which
               is
               the
               shadow
               and
               reward
               of
               it
               ,
               and
               depriving
               himself
               of
               the
               means
               to
               perform
               Virtuous
               Actions
               ,
               which
               he
               may
               better
               exercise
               in
               Offices
               and
               Dignities
               then
               in
               a
               private
               life
               :
               And
               which
               is
               more
               ,
               he
               sets
               a
               pernicious
               example
               to
               his
               fellow-citizens
               to
               neglect
               that
               Recompence
               of
               Virtue
               ,
               which
               costs
               the
               State
               less
               then
               any
               other
               .
            
          
        
         
           
           
             CONFERENCE
             XXI
             .
          
           
             
               I.
               Of
               Dreams
               .
               II.
               Why
               Men
               are
               rather
               inclin'd
               to
               Vice
               then
               Virtue
               .
            
          
           
             
               I.
               Of
               Dreams
               .
            
             
               IT
               is
               no
               wonder
               that
               Men
               seek
               the
               interpretation
               of
               Dreams
               .
               For
               having
               from
               all
               times
               bent
               their
               Minds
               to
               foresee
               the
               Future
               ,
               (
               as
               the
               Desire
               of
               becoming
               like
               God
               by
               the
               Faculty
               of
               Divining
               hath
               been
               transmitted
               from
               the
               First
               Man
               to
               all
               his
               Posterity
               )
               it
               seems
               the
               Images
               of
               things
               presented
               to
               them
               in
               the
               night
               are
               unprofitable
               to
               any
               other
               end
               besides
               this
               .
               And
               truly
               since
               the
               highest
               pitch
               of
               every
               Faculty
               consists
               in
               Divination
               ,
               and
               the
               Holy
               Scripture
               hath
               nothing
               so
               wonderful
               as
               its
               Prophecies
               ;
               Physick
               ,
               nothing
               so
               admirable
               as
               the
               Prognostication
               of
               diseases
               ;
               Civil
               Law
               ,
               then
               the
               Resolution
               of
               the
               good
               or
               bad
               success
               of
               an
               Affair
               ;
               Yea
               ,
               since
               the
               in
               extinguishable
               thirst
               after
               the
               Future
               hath
               induc'd
               all
               Ethnick
               Antiquity
               to
               feed
               Fowls
               for
               Augury
               ,
               to
               immolate
               Sacrifices
               for
               presaging
               their
               good
               or
               bad
               Fortune
               ;
               there
               is
               some
               ground
               to
               pardon
               them
               and
               all
               others
               who
               seek
               some
               glimmerings
               of
               the
               future
               in
               Dreams
               .
               I
               conceive
               ,
               the
               most
               Incredulous
               ,
               reading
               in
               the
               Scripture
               that
               seven
               lean
               kine
               devouring
               so
               many
               fat
               ones
               presag'd
               seven
               years
               Famine
               which
               consum'd
               all
               the
               store
               of
               seven
               other
               fertile
               years
               ;
               and
               moreover
               ,
               the
               truth
               confirm'd
               by
               the
               event
               of
               the
               Dreams
               of
               so
               many
               others
               ,
               cannot
               but
               have
               them
               in
               some
               reverence
               .
               But
               on
               the
               other
               side
               ,
               when
               every
               one
               considers
               how
               many
               Phancies
               come
               into
               our
               heads
               in
               sleep
               ,
               both
               sick
               and
               well
               ,
               the
               truth
               whereof
               is
               so
               rare
               that
               it
               may
               be
               compar'd
               to
               that
               of
               Almanacks
               ,
               which
               setting
               down
               all
               sorts
               of
               weather
               ,
               sometimes
               happen
               right
               upon
               one
               ;
               or
               to
               those
               bad
               Archers
               ,
               who
               shooting
               all
               day
               long
               ,
               glory
               if
               they
               once
               hit
               the
               mark
               ;
               he
               presently
               concludes
               that
               credit
               is
               not
               lightly
               to
               be
               given
               to
               them
               .
               Wherefore
               I
               think
               after
               explication
               how
               Dreams
               are
               caused
               ,
               it
               will
               be
               fit
               to
               examine
               whether
               there
               be
               any
               connexion
               or
               affinity
               between
               the
               things
               which
               we
               dream
               and
               those
               which
               are
               to
               come
               to
               pass
               ,
               as
               there
               was
               between
               the
               Aegyptian
               Hieroglyphicks
               which
               the
               things
               signifi'd
               by
               them
               ,
               and
               as
               there
               is
               at
               this
               day
               in
               the
               Characters
               of
               China
               ,
               and
               in
               the
               Signatures
               observ'd
               by
               some
               Physitians
               between
               some
               Plants
               and
               the
               Parts
               or
               Diseases
               to
               which
               they
               are
               proper
               .
               For
               it
               is
               not
               without
               some
               hidden
               reason
               ,
               that
               Experience
               hath
               caus'd
               so
               many
               persons
               to
               take
               notice
               ,
               that
               as
               (
               for
               example
               )
               Death
               and
               Marriage
               make
               a
               great
               stir
               and
               alteration
               in
               the
               house
               where
               they
               happen
               ,
               so
               the
               one
               is
               usually
               the
               indicatour
               of
               the
               other
               ;
               that
               because
               the
               Hen
               makes
               a
               cry
               when
               she
               layes
               her
               Eggs
               ,
               from
               whence
               is
               produc'd
               a
               Chicken
               that
               cryes
               too
               ,
               therefore
               Eggs
               signifie
               brawls
               or
               quarrels
               ;
               that
               Pearls
               signifie
               Tears
               ,
               because
               they
               resemble
               them
               ;
               that
               as
               the
               Serpent
               is
               alwayes
               mischievous
               ,
               
               and
               moves
               along
               with
               little
               noise
               ,
               so
               he
               denotes
               secret
               Enemies
               ;
               and
               the
               cutting
               off
               his
               head
               ,
               the
               getting
               the
               better
               of
               one's
               Enemies
               ;
               that
               as
               our
               Teeth
               are
               not
               pluck'd
               out
               without
               pain
               ,
               so
               to
               dream
               that
               they
               fall
               out
               ,
               prefigures
               the
               death
               of
               a
               Relation
               ;
               and
               other
               such
               things
               which
               cannot
               be
               number'd
               but
               by
               a
               Calepine
               ,
               much
               less
               the
               interpretation
               thereof
               unfolded
               .
            
             
               The
               Second
               said
               That
               Dreams
               are
               caus'd
               by
               the
               rising
               of
               vapours
               from
               the
               Stomack
               to
               the
               Brain
               ,
               by
               whose
               coldness
               they
               are
               condens'd
               ;
               and
               then
               falling
               like
               a
               gentle
               dew
               upon
               the
               Nerves
               ,
               and
               stopping
               the
               passages
               by
               which
               the
               
                 Animal
                 Spirits
              
               issue
               to
               the
               outward
               senses
               ,
               the
               species
               of
               objects
               which
               we
               receiv'd
               awake
               ,
               and
               were
               then
               confus'd
               and
               agitated
               by
               heat
               ,
               settle
               by
               little
               and
               little
               ,
               and
               become
               as
               clearly
               discern'd
               as
               when
               we
               were
               awake
               :
               Or
               else
               ,
               our
               Imagination
               ,
               which
               (
               as
               Aristotle
               saith
               )
               is
               like
               a
               Painter
               who
               makes
               a
               mixture
               of
               divers
               colours
               )
               joyning
               several
               of
               those
               species
               together
               ,
               formes
               chimera's
               and
               other
               strange
               images
               which
               have
               no
               antitype
               in
               Nature
               .
               Just
               as
               a
               Child
               drawing
               accidentally
               certain
               Letters
               out
               of
               a
               heap
               mingled
               together
               ,
               joynes
               them
               and
               formes
               words
               of
               them
               which
               have
               no
               sense
               .
               And
               as
               dirty
               or
               stirred
               waters
               doth
               not
               represent
               any
               Image
               ,
               or
               very
               badly
               ;
               so
               the
               Imagination
               being
               embroil'd
               and
               agitated
               by
               the
               gross
               fumes
               of
               the
               meat
               which
               arise
               after
               the
               first
               sleep
               ,
               represents
               ill
               ,
               or
               not
               at
               all
               ,
               the
               images
               of
               things
               which
               it
               hath
               in
               it self
               .
               Hence
               it
               is
               that
               Drunkards
               and
               Children
               dream
               little
               or
               not
               at
               all
               ,
               and
               that
               the
               Dreams
               of
               the
               first
               part
               of
               the
               night
               are
               turbulent
               ,
               and
               those
               of
               the
               morning
               more
               tranquil
               and
               quiet
               ,
               to
               which
               alone
               therefore
               credit
               is
               to
               be
               given
               .
               So
               that
               Interpreters
               of
               Dreams
               account
               the
               same
               nearer
               or
               farther
               from
               their
               Effect
               ,
               according
               as
               they
               more
               or
               less
               approach
               the
               day-break
               .
            
             
               The
               Third
               said
               ,
               That
               Dreams
               are
               different
               according
               to
               the
               different
               Causes
               whence
               they
               proceed
               ;
               which
               are
               either
               within
               us
               or
               without
               us
               .
               That
               which
               is
               within
               us
               is
               either
               Natural
               ,
               or
               Animal
               ,
               or
               Moral
               ;
               from
               which
               arise
               three
               different
               kinds
               of
               Dreams
               .
               The
               Natural
               are
               usually
               suitable
               to
               the
               complexion
               of
               the
               Body
               ,
               and
               constitution
               of
               Humours
               .
               Thus
               the
               Bilious
               or
               Cholerick
               ,
               dreams
               of
               fire
               and
               slaughter
               :
               The
               Pituitous
               ,
               or
               Flegmatick
               dreams
               that
               he
               is
               swimming
               ,
               fishing
               ,
               or
               falling
               :
               The
               Melancholy
               sees
               sad
               and
               dismal
               things
               in
               his
               sleep
               :
               The
               Sanguine
               hath
               pleasures
               and
               jollities
               in
               his
               Phancy
               .
               The
               Animal
               proceed
               from
               our
               ordinary
               employments
               ,
               and
               cause
               the
               actions
               on
               thoughts
               of
               the
               day
               to
               be
               represented
               again
               to
               the
               Imagination
               in
               the
               night
               .
               The
               Moral
               follow
               the
               good
               or
               bad
               inclinations
               of
               every
               one
               .
               Thus
               the
               Voluptuous
               person
               dreams
               of
               Delights
               ,
               and
               the
               Ambitious
               of
               Honours
               .
               The
               external
               cause
               of
               Dreams
               is
               either
               God
               or
               Angels
               ,
               and
               these
               either
               good
               or
               bad
               ;
               and
               they
               either
               imprint
               new
               species
               upon
               the
               Phancy
               ,
               or
               dispose
               those
               which
               are
               in
               it
               before
               ,
               so
               as
               thereby
               to
               advertise
               us
               of
               things
               
               which
               concern
               us
               .
               These
               alone
               ,
               in
               my
               opinion
               ,
               are
               those
               that
               are
               to
               be
               taken
               notice
               of
               .
            
             
               The
               Fourth
               said
               ,
               That
               besides
               these
               causes
               of
               Dreams
               ,
               there
               are
               also
               some
               corporeal
               causes
               ,
               as
               the
               temper
               of
               the
               Air
               ,
               or
               the
               constitution
               of
               the
               Heavens
               ,
               and
               the
               nature
               of
               places
               ;
               to
               which
               is
               to
               be
               refer'd
               the
               relation
               of
               
                 Ammianus
                 Marcellinus
              
               ,
               That
               the
               Atlantick
               people
               have
               no
               Dreams
               ;
               as
               also
               the
               common
               report
               ,
               that
               they
               who
               lay
               Lawrel-leaves
               under
               their
               heads
               when
               they
               go
               to
               sleep
               have
               true
               Dreams
               ;
               together
               with
               the
               Observation
               of
               Aristotle
               ,
               that
               if
               a
               Candle
               cast
               the
               least
               glimpse
               before
               the
               Eyes
               of
               such
               as
               are
               a
               sleep
               ,
               or
               a
               little
               noise
               be
               made
               near
               them
               ,
               they
               will
               dream
               that
               they
               see
               Lightning
               and
               hear
               Thunder
               ;
               it
               being
               proper
               to
               the
               Soul
               when
               we
               are
               a
               sleep
               to
               make
               an
               Elephant
               of
               a
               Flie.
               
            
             
               The
               Fifth
               said
               ,
               That
               the
               chief
               inquiry
               in
               this
               matter
               ,
               is
               ,
               How
               any
               Dreams
               can
               signifie
               that
               which
               is
               Future
               ,
               and
               what
               connexion
               there
               is
               between
               the
               figures
               which
               Dreams
               represent
               to
               us
               ,
               and
               the
               thing
               signifi'd
               to
               us
               by
               them
               .
               For
               it
               is
               certain
               ,
               in
               the
               first
               place
               ,
               that
               Dreams
               have
               some
               affinity
               and
               conformity
               with
               our
               Temper
               ;
               This
               with
               our
               Manners
               ;
               our
               Manners
               with
               our
               Actions
               ;
               and
               finally
               ,
               our
               Actions
               with
               the
               Accidents
               which
               betide
               us
               .
               Whence
               it
               appears
               ,
               that
               according
               to
               this
               series
               ,
               Dreams
               have
               some
               great
               correspondence
               with
               those
               Accidents
               .
               For
               the
               Soul
               ,
               which
               knows
               our
               Temper
               ,
               and
               by
               necessary
               sequel
               our
               Manners
               and
               Actions
               ,
               beholds
               in
               those
               three
               together
               the
               Accidents
               of
               our
               Life
               ;
               which
               are
               annex'd
               ,
               represented
               ,
               and
               contained
               potentially
               in
               them
               ,
               as
               Fruits
               and
               Trees
               are
               in
               Flowers
               and
               Seeds
               .
               But
               as
               Flowers
               and
               Seeds
               are
               very
               different
               in
               Figure
               from
               the
               Fruits
               and
               Trees
               which
               they
               produce
               ;
               so
               the
               Characters
               of
               the
               Accidents
               of
               our
               Life
               being
               contained
               ,
               or
               rather
               produced
               by
               our
               Temper
               ,
               our
               Manners
               and
               Actions
               are
               represented
               to
               the
               Soul
               under
               the
               various
               species
               of
               things
               which
               are
               to
               befall
               us
               ;
               because
               being
               linked
               by
               a
               streight
               bond
               to
               this
               corporeal
               mass
               ,
               it
               cannot
               judge
               before-hand
               of
               things
               to
               come
               ,
               nor
               admonish
               us
               thereof
               but
               by
               the
               representation
               of
               certain
               Images
               which
               we
               have
               some
               resemblance
               and
               agreement
               with
               those
               Accidents
               .
               These
               Images
               are
               different
               in
               all
               Men
               ,
               according
               to
               their
               several
               Sympathies
               and
               Antipathies
               ,
               Aversions
               and
               Complacencies
               ,
               or
               according
               to
               the
               different
               beliefs
               which
               we
               have
               taken
               up
               by
               a
               strong
               Imagination
               ,
               or
               by
               hear-say
               ,
               that
               such
               or
               such
               Figures
               represented
               in
               a
               Dream
               signifie
               such
               or
               such
               things
               .
               For
               in
               this
               case
               ,
               the
               Soul
               conjecturing
               by
               those
               impressions
               which
               are
               found
               in
               our
               Temper
               ,
               is
               constrain'd
               to
               represent
               the
               same
               to
               us
               by
               the
               Images
               which
               our
               Imagination
               first
               admitted
               and
               apprehended
               either
               as
               unfortunate
               ,
               or
               lucky
               and
               of
               good
               Augury
               .
               But
               if
               there
               be
               any
               Dreams
               which
               presage
               to
               us
               Accidents
               purely
               fortuitous
               ,
               and
               wholly
               remote
               from
               our
               Temper
               ,
               Manners
               ,
               and
               Actions
               ,
               they
               depend
               upon
               another
               Cause
               .
            
             
               The
               Sixth
               said
               ,
               That
               as
               during
               sleep
               the
               Animal
               and
               inferior
               
               part
               of
               Man
               performs
               its
               office
               best
               ,
               concocting
               the
               nourishment
               more
               succesfully
               ;
               so
               his
               superior
               part
               being
               then
               (
               according
               as
               Trismegistus
               saith
               )
               more
               loose
               and
               unlinked
               from
               the
               Body
               ,
               acts
               more
               perfectly
               then
               during
               the
               time
               we
               are
               awake
               .
               For
               being
               freed
               and
               loosned
               from
               the
               senses
               and
               corporeal
               affections
               ,
               it
               hath
               more
               particular
               converse
               with
               God
               and
               Angels
               ,
               and
               receives
               from
               all
               parts
               intelligence
               of
               things
               in
               agitation
               .
               And
               ,
               according
               to
               Anaxagoras
               ,
               all
               things
               bear
               the
               Image
               one
               of
               another
               ;
               whence
               ,
               if
               there
               be
               any
               effect
               in
               Nature
               which
               is
               known
               in
               its
               cause
               ,
               as
               a
               tempest
               in
               the
               Sea
               ,
               a
               Murder
               in
               the
               Woods
               ,
               a
               Robbery
               or
               other
               accident
               upon
               the
               High-way
               ;
               the
               Power
               ,
               which
               is
               to
               be
               the
               original
               thereof
               ,
               sends
               a
               Copy
               and
               Image
               of
               the
               same
               into
               the
               Soul.
               
            
             
               The
               Seventh
               said
               ,
               That
               he
               as
               little
               believ'd
               that
               the
               Species
               and
               Images
               of
               things
               come
               to
               the
               Soul
               ,
               as
               that
               the
               Soul
               goes
               forth
               to
               seek
               them
               during
               sleep
               ,
               roving
               and
               wandring
               about
               the
               world
               ,
               as
               it
               is
               reported
               of
               the
               Soul
               of
               Hermotimus
               the
               
                 Clazomenian
                 .
                 Aristotle
              
               indeed
               saith
               ,
               that
               there
               are
               some
               subtile
               natures
               which
               seem
               to
               have
               some
               pre-science
               of
               what
               is
               to
               come
               ;
               but
               I
               think
               it
               surpasseth
               the
               reach
               of
               the
               Humane
               Soul
               ,
               which
               being
               unable
               to
               know
               why
               a
               Tree
               produceth
               rather
               such
               a
               Fruit
               then
               another
               ,
               can
               much
               less
               know
               why
               those
               species
               are
               determin'd
               ,
               rather
               to
               signifie
               one
               thing
               then
               another
               .
            
             
               The
               Eighth
               said
               ,
               He
               could
               not
               commend
               the
               superstitious
               curiosity
               of
               those
               who
               seek
               the
               explication
               of
               Dreams
               ,
               since
               God
               forbids
               expresly
               in
               the
               Law
               to
               observe
               them
               ;
               and
               the
               Wise-man
               assures
               us
               ,
               that
               they
               have
               caus'd
               many
               to
               stumble
               and
               fall
               .
               And
               why
               should
               the
               things
               which
               we
               fancy
               in
               the
               right
               have
               more
               signification
               then
               if
               we
               imagin'd
               them
               in
               the
               day
               ?
               For
               Example
               ,
               If
               one
               dream
               in
               the
               night
               that
               he
               flyes
               ,
               is
               there
               any
               more
               reason
               to
               conjecture
               from
               thence
               that
               he
               shall
               arise
               to
               greatness
               ,
               then
               if
               the
               thought
               of
               flying
               had
               come
               into
               his
               Mind
               in
               the
               day
               time
               ;
               with
               which
               in
               the
               dayes
               of
               our
               Fathers
               an
               Italian
               had
               so
               ill
               success
               ,
               having
               broken
               his
               neck
               by
               attempting
               to
               flie
               from
               the
               top
               of
               the
               Tower
               
                 De
                 Nesse
              
               in
               this
               City
               ;
               a
               fair
               Example
               not
               to
               mount
               so
               high
               .
            
          
           
             
               II.
               Why
               Men
               are
               rather
               inclin'd
               to
               Vice
               then
               to
               Virtue
            
             
               Upon
               the
               Second
               Point
               ,
               it
               was
               said
               ,
               That
               our
               Inclinations
               tend
               rather
               to
               Vice
               then
               to
               Virtue
               ,
               because
               Delight
               is
               alwayes
               concomitant
               to
               Vice
               ,
               as
               Honesty
               is
               to
               Virtue
               .
               Now
               Delight
               being
               more
               facile
               ,
               and
               honesty
               more
               laborious
               ,
               therefore
               we
               follow
               rather
               the
               former
               then
               the
               latter
               .
               Moreover
               ,
               the
               Present
               hath
               more
               power
               to
               move
               our
               Inclinations
               ,
               because
               it
               is
               nearer
               then
               the
               Future
               ,
               which
               as
               yet
               is
               nothing
               .
               Now
               Delight
               is
               accounted
               as
               present
               in
               a
               Vicious
               Action
               ,
               and
               the
               reward
               of
               Virtue
               is
               look'd
               upon
               as
               a
               far
               off
               and
               in
               futurity
               .
               Whence
               Vice
               bears
               a
               greater
               stroke
               with
               us
               then
               Virtue
               .
               If
               it
               be
               objected
               that
               a
               Virtuous
               Action
               hath
               alwayes
               its
               reward
               inseparable
               ,
               because
               Virtue
               is
               a
               Recompence
               to
               it self
               ;
               I
               answer
               ,
               that
               this
               is
               
               not
               found
               true
               ,
               but
               by
               a
               reflection
               and
               ratiocination
               of
               the
               Mind
               ,
               which
               hath
               little
               correspondence
               with
               our
               gross
               senses
               ;
               and
               therefore
               this
               recompence
               ,
               which
               is
               onely
               in
               the
               Mind
               ,
               doth
               not
               gratifie
               us
               so
               much
               as
               the
               pleasures
               of
               the
               Body
               ,
               which
               have
               a
               perfect
               correspondence
               with
               our
               corporeal
               senses
               by
               whom
               the
               same
               are
               gusted
               in
               their
               full
               latitude
               .
               But
               why
               doth
               Vice
               seem
               so
               agreeable
               to
               us
               ,
               being
               of
               its
               own
               nature
               so
               deformed
               ?
               I
               answer
               ,
               that
               it
               was
               necessary
               that
               it
               should
               be
               accompani'd
               and
               sweetned
               with
               Pleasure
               ;
               otherwise
               the
               eschewing
               of
               Evil
               ,
               ond
               the
               pursuing
               of
               Virtue
               ,
               would
               not
               have
               been
               meritorious
               ,
               because
               there
               would
               have
               been
               no
               difficulty
               therein
               .
               Moreover
               ,
               Nature
               hath
               been
               forc'd
               to
               season
               the
               Actions
               of
               Life
               with
               Pleasure
               ,
               lest
               they
               should
               become
               indifferent
               and
               neglected
               by
               us
               .
               Now
               Vice
               is
               onely
               an
               Excessive
               or
               Exorbitant
               exercising
               of
               the
               Actions
               of
               Life
               which
               are
               agreeable
               to
               us
               ;
               And
               Virtues
               are
               the
               Rules
               and
               Moderators
               of
               the
               same
               Actions
               .
               But
               why
               are
               not
               we
               contented
               with
               a
               Mediocrity
               of
               those
               Actions
               ?
               'T
               is
               because
               Life
               consists
               in
               Action
               ,
               which
               is
               the
               more
               such
               ,
               when
               it
               is
               extended
               to
               the
               whole
               length
               and
               breadth
               of
               its
               activity
               ,
               and
               ownes
               no
               bounds
               to
               restrain
               its
               liberty
               .
            
             
               The
               Second
               said
               ,
               All
               would
               be
               more
               inclin'd
               to
               Virtue
               then
               to
               Vice
               ,
               were
               it
               considerd
               in
               it self
               ,
               there
               being
               no
               Man
               so
               deprav'd
               but
               desires
               to
               be
               virtuous
               .
               The
               covetous
               had
               rather
               be
               virtuous
               and
               have
               wealth
               ,
               then
               be
               rich
               without
               Virtue
               .
               But
               its
               difficulty
               ,
               the
               companion
               of
               all
               excellent
               things
               ,
               is
               the
               cause
               that
               we
               decline
               it
               .
               And
               we
               judge
               this
               difficulty
               the
               greater
               ,
               for
               that
               our
               Passions
               carry
               the
               natural
               and
               laudable
               inclinations
               of
               our
               Soul
               to
               Vice
               ,
               which
               is
               much
               more
               familiar
               and
               facile
               to
               them
               then
               Virtue
               .
               Wherefore
               Aristotle
               saith
               ,
               all
               Men
               admit
               this
               General
               Proposition
               ,
               
                 That
                 Virtue
                 ought
                 to
                 be
                 follow'd
              
               ;
               But
               they
               fail
               altogether
               in
               the
               particulars
               of
               it
               .
               Besides
               ,
               Man
               is
               able
               to
               do
               nothing
               without
               the
               Ministry
               of
               his
               Senses
               ;
               and
               when
               ,
               in
               spight
               of
               difficulties
               ,
               he
               raises
               himself
               to
               some
               Virtuous
               Action
               ,
               presently
               the
               
                 Sensitive
                 Appetite
              
               repugnes
               against
               it
               ;
               and
               as
               many
               inferior
               Faculties
               as
               he
               hath
               ,
               they
               are
               so
               many
               rebellious
               and
               mutinous
               Subjects
               ,
               who
               refuse
               to
               obey
               the
               Command
               of
               their
               Sovereign
               .
               This
               Intestine
               Warr
               was
               brought
               upon
               Man
               as
               a
               punishment
               for
               his
               first
               sin
               ;
               ever
               since
               which
               ,
               Reason
               ,
               which
               absolutely
               rul'd
               over
               the
               Sensitive
               Appetite
               ,
               hath
               been
               counter-check'd
               and
               mast'red
               by
               it
               .
            
             
               The
               Third
               said
               ,
               As
               there
               are
               a
               thousand
               wayes
               of
               straying
               and
               erring
               from
               the
               mark
               ,
               and
               but
               one
               ,
               and
               that
               a
               strait
               ,
               line
               to
               attain
               it
               ;
               so
               it
               is
               possible
               to
               exceed
               or
               be
               deficient
               in
               Virtue
               infinite
               wayes
               ,
               but
               there
               is
               onely
               one
               point
               to
               acquire
               its
               Mediocrity
               .
            
             
               The
               Fourth
               affirmed
               ,
               That
               the
               way
               of
               Vice
               being
               more
               spacious
               then
               that
               of
               Virtue
               ,
               yea
               ,
               Evil
               (
               according
               to
               Pythagoras
               )
               infinite
               ,
               and
               Good
               bounded
               ;
               it
               follows
               that
               there
               are
               infinitely
               more
               Vices
               then
               Virtues
               ;
               and
               therefore
               is
               not
               to
               be
               wondered
               
               if
               there
               be
               more
               vicious
               persons
               then
               virtuous
               .
            
             
               The
               Fifth
               said
               ,
               We
               are
               not
               to
               seek
               the
               cause
               of
               our
               vicious
               inclinations
               other
               where
               then
               within
               our selves
               ;
               it
               being
               deriv'd
               from
               the
               structure
               and
               composition
               of
               our
               Bodies
               .
               For
               he
               who
               hath
               not
               what
               to
               eat
               ,
               and
               wherewith
               to
               defend
               himself
               from
               cold
               ,
               or
               who
               fears
               distress
               ,
               finds
               the
               seeds
               of
               theft
               in
               his
               natural
               inclination
               of
               self-preservation
               .
               The
               same
               Fear
               makes
               him
               become
               covetous
               .
               When
               any
               thing
               obstructs
               the
               accomplishing
               of
               his
               wishes
               ,
               if
               he
               be
               weak
               ,
               he
               becomes
               sad
               thereupon
               ;
               if
               strong
               ,
               he
               falls
               into
               Choler
               .
               This
               Passion
               leads
               him
               to
               revenge
               ,
               the
               height
               of
               whose
               violence
               is
               Murther
               .
               If
               the
               enjoyment
               thereof
               be
               free
               to
               him
               ,
               the
               pleasure
               which
               he
               takes
               therein
               produceth
               Luxury
               and
               debaucheries
               ;
               and
               thus
               't
               is
               with
               all
               Vices
               .
               On
               the
               contrary
               ,
               poor
               Virtue
               meets
               with
               nothing
               in
               us
               but
               opposition
               :
               The
               Stomack
               ,
               the
               Intestines
               ,
               and
               all
               the
               natural
               parts
               revolt
               against
               Temperance
               and
               Continence
               :
               The
               Cholerick
               Humour
               fights
               against
               Clemency
               :
               Covetousness
               inciteth
               to
               Injustice
               ;
               the
               Comparison
               of
               our
               condition
               with
               that
               of
               our
               betters
               ,
               to
               Ambition
               and
               Envy
               ;
               with
               that
               of
               our
               Inferiors
               ,
               to
               Pride
               and
               Disdain
               .
               In
               brief
               ,
               Virtue
               finds
               nothing
               in
               us
               that
               makes
               for
               her
               interest
               ,
               which
               seems
               to
               me
               the
               reason
               why
               it
               is
               less
               familiar
               to
               us
               then
               Vice.
               
            
             
               The
               Sixth
               said
               ,
               No
               person
               is
               either
               vicious
               or
               virtuous
               of
               his
               own
               nature
               ,
               but
               he
               becomes
               so
               by
               Instruction
               and
               Custome
               .
               Instruction
               is
               so
               powerful
               ,
               that
               it
               makes
               even
               Beasts
               capable
               of
               Discipline
               .
               Custome
               is
               of
               such
               influence
               ,
               that
               it
               is
               rightly
               term'd
               an
               other
               nature
               .
               Wherefore
               our
               being
               rather
               vicious
               then
               virtuons
               ,
               is
               not
               from
               any
               natural
               inclination
               .
               For
               ,
               on
               the
               contrary
               ,
               we
               have
               the
               seeds
               and
               sparks
               of
               Virtue
               within
               us
               ;
               and
               I
               almost
               believe
               ,
               with
               Plato
               ,
               that
               when
               Men
               become
               vicious
               ,
               it
               is
               by
               force
               and
               against
               their
               nature
               .
               But
               the
               fault
               proceeds
               from
               our
               bad
               Education
               and
               corrupt
               Customes
               ,
               which
               become
               yet
               worse
               by
               the
               conversation
               of
               vicious
               persons
               ,
               who
               are
               very
               numerous
               .
            
             
               The
               Seventh
               said
               ,
               Though
               we
               consent
               more
               easily
               to
               Virtue
               then
               to
               Vice
               ,
               yet
               the
               number
               of
               the
               good
               and
               virtuous
               being
               less
               then
               that
               of
               the
               wicked
               and
               vicious
               ,
               hath
               caus'd
               the
               contrary
               to
               be
               believ'd
               .
               The
               reason
               whereof
               is
               not
               the
               difficulty
               of
               doing
               well
               ;
               but
               because
               Vices
               are
               esteem'd
               and
               rewarded
               instead
               of
               being
               punish'd
               ,
               and
               Virtue
               instead
               of
               Recompence
               receives
               nothing
               but
               Contempt
               :
               So
               the
               Exorbitancy
               of
               Clothes
               ,
               instead
               of
               being
               punish'd
               ,
               causeth
               him
               to
               be
               honoured
               who
               is
               unworthy
               to
               be
               so
               .
               Wherefore
               if
               there
               were
               a
               State
               in
               which
               Reward
               and
               Punishment
               were
               duly
               dispens'd
               from
               the
               Cradle
               ,
               it
               would
               be
               a
               rarer
               thing
               to
               see
               a
               wicked
               man
               there
               then
               a
               black
               Swan
               ;
               because
               the
               good
               which
               we
               love
               ,
               and
               the
               evil
               which
               we
               hate
               ,
               would
               be
               inseparably
               joyn'd
               together
               ,
               the
               one
               with
               Virtue
               ,
               and
               the
               other
               with
               Vice.
               
            
          
        
         
           
           
             CONFERENCE
             XXII
             .
          
           
             
               I.
               Of
               Judiciary
               Astrology
               .
               II.
               Which
               is
               least
               blameable
               ,
               Covetousness
               or
               Prodigality
               .
            
          
           
             
               I.
               Of
               Judiciary
               Astrology
               .
            
             
               THe
               weakness
               of
               our
               reasoning
               is
               a
               strong
               argument
               to
               abate
               the
               presumption
               of
               our
               being
               able
               to
               judge
               of
               the
               power
               of
               the
               Stars
               .
               For
               if
               we
               are
               ignorant
               of
               the
               nature
               of
               the
               least
               Herb
               we
               tread
               upon
               ,
               we
               must
               be
               more
               so
               of
               that
               of
               the
               Celoestial
               Bodies
               which
               are
               so
               remote
               from
               us
               and
               our
               knowledge
               ,
               that
               the
               greatest
               masters
               of
               this
               Art
               dispute
               still
               ,
               whether
               every
               Star
               be
               a
               several
               world
               ,
               whether
               they
               are
               solid
               or
               not
               ,
               what
               qualities
               they
               have
               ,
               and
               which
               are
               the
               true
               places
               .
               Besides
               ,
               the
               local
               motion
               of
               Animals
               may
               wholly
               frustrate
               the
               effect
               of
               their
               influences
               .
               And
               if
               Xanthus
               hindred
               the
               Sun
               from
               making
               his
               head
               ake
               when
               he
               walk'd
               abroad
               ,
               and
               the
               Moon
               doth
               not
               chill
               those
               that
               are
               in
               the
               house
               ,
               certainly
               the
               effects
               of
               less
               active
               and
               remoter
               Stars
               may
               be
               declin'd
               by
               the
               same
               wayes
               ;
               since
               Fire
               ,
               the
               most
               active
               thing
               in
               nature
               ,
               doth
               not
               burn
               if
               the
               hand
               be
               mov'd
               swiftly
               over
               it
               .
               And
               what
               more
               was
               to
               be
               fear'd
               by
               
                 Americus
                 Vesputius
                 ,
                 Ferdinand
                 Magellan
              
               ,
               and
               others
               ,
               who
               sail'd
               round
               the
               Earth
               one
               way
               ,
               whil'st
               the
               Heaven
               turn'd
               the
               other
               ?
               Why
               should
               we
               seek
               in
               Heaven
               the
               Causes
               of
               Accidents
               which
               befall
               us
               ,
               if
               we
               find
               them
               on
               Earth
               ?
               And
               why
               should
               we
               look
               so
               far
               for
               what
               is
               so
               near
               ?
               Is
               it
               not
               more
               fit
               to
               refer
               the
               cause
               of
               Knowledge
               to
               study
               ;
               of
               Riches
               and
               Honour
               ,
               to
               Birth
               ,
               Merit
               ,
               or
               Favour
               ;
               of
               Victory
               ,
               to
               the
               dexterity
               and
               diligence
               of
               the
               General
               ,
               who
               cast
               his
               contrivance
               well
               to
               surprize
               his
               Enemy
               ,
               then
               to
               attribute
               these
               Events
               to
               the
               Planets
               ?
               If
               experience
               be
               alledg'd
               to
               manifest
               the
               effect
               of
               many
               Predictions
               ;
               I
               answer
               ,
               ▪
               that
               as
               the
               Animal
               which
               is
               said
               to
               have
               made
               a
               letter
               by
               chance
               with
               its
               Hoof
               in
               the
               dust
               ,
               was
               no
               Scribe
               for
               all
               that
               ;
               so
               though
               amongst
               a
               thousand
               false
               predictions
               ,
               one
               by
               chance
               proves
               true
               ,
               yet
               is
               not
               the
               Art
               ever
               the
               more
               certain
               .
               Yea
               ,
               I
               will
               urge
               it
               against
               themselves
               ;
               for
               it
               is
               not
               credible
               that
               we
               should
               see
               so
               many
               unfortunate
               Astrologers
               ,
               if
               they
               could
               fore-see
               their
               own
               infelicity
               ;
               or
               else
               they
               must
               acknowledge
               themselves
               fools
               ;
               since
               they
               grant
               that
               the
               Wise-man
               rules
               over
               the
               Stars
               .
            
             
               The
               Second
               said
               ,
               That
               every
               thing
               here
               below
               suffers
               mutation
               ,
               and
               nothing
               is
               able
               to
               change
               it self
               ;
               whence
               it
               follows
               that
               that
               which
               is
               the
               cause
               of
               Alteration
               must
               it self
               be
               exempt
               from
               the
               same
               .
               Whence
               consequently
               the
               Heavens
               which
               are
               the
               sole
               Body
               that
               suffer
               no
               change
               ,
               must
               be
               the
               cause
               of
               all
               mutation
               .
               For
               the
               Elements
               are
               the
               material
               cause
               thereof
               ,
               and
               therefore
               cannot
               be
               the
               Efficient
               .
               And
               as
               the
               Stars
               are
               the
               thickest
               and
               onely
               visible
               part
               of
               Heaven
               ,
               so
               they
               have
               most
               light
               and
               influence
               ,
               by
               which
               (
               assisted
               with
               their
               motions
               )
               they
               communicate
               
               their
               qualities
               to
               the
               Air
               ,
               the
               Air
               to
               the
               Bodies
               which
               it
               toucheth
               ,
               especially
               to
               the
               humours
               in
               Man
               ,
               over
               which
               it
               hath
               such
               power
               ,
               that
               its
               diversity
               diversifyes
               all
               the
               complexions
               of
               Man-kind
               .
               Now
               our
               Humours
               model
               our
               Manners
               ,
               and
               these
               our
               most
               particular
               Actions
               .
               They
               may
               talk
               that
               the
               Wise-man
               over-rules
               the
               Stars
               ,
               but
               Experience
               shews
               that
               the
               Stars
               guide
               the
               Will
               ,
               not
               by
               compelling
               it
               ,
               but
               by
               inclining
               it
               in
               such
               a
               manner
               that
               it
               cannot
               resist
               ;
               because
               they
               subminister
               to
               it
               the
               means
               determined
               to
               the
               End
               whereunto
               they
               incline
               it
               ;
               whence
               it
               is
               as
               hard
               (
               yea
               ,
               impossible
               )
               for
               it
               to
               draw
               back
               ,
               as
               for
               a
               Drunkard
               to
               forbear
               drinking
               when
               he
               is
               very
               thirsty
               and
               hath
               the
               bottle
               at
               his
               command
               .
               The
               Impostures
               which
               are
               affirm'd
               of
               the
               Casters
               of
               Nativities
               ,
               can
               no
               more
               prejudice
               or
               disparage
               Judiciary
               Astrology
               ,
               then
               Mountebanks
               do
               Physick
               .
               Yea
               ,
               though
               the
               state
               of
               Heaven
               be
               never
               twice
               the
               same
               ,
               yet
               is
               it
               not
               so
               in
               the
               subjects
               of
               all
               other
               Disciplines
               .
               Never
               were
               two
               diseases
               found
               altogether
               alike
               in
               Physick
               ;
               nor
               in
               Law
               two
               Cases
               alike
               in
               all
               their
               circumstances
               ;
               yet
               the
               Precepts
               of
               thse
               Sciences
               are
               nevertheless
               true
               ;
               because
               it
               sufficeth
               that
               the
               principal
               conditions
               concur
               ,
               as
               it
               is
               also
               sufficient
               that
               the
               same
               principal
               aspects
               and
               situations
               of
               the
               Stars
               be
               found
               in
               Heaven
               ,
               for
               the
               making
               of
               Rules
               in
               Judiciary
               Astrology
               .
            
             
               The
               Third
               said
               ,
               Every
               Effect
               followeth
               the
               Nature
               of
               its
               Cause
               ,
               and
               therefore
               the
               Actions
               and
               Inclinations
               of
               the
               Soul
               cannot
               be
               ascrib'd
               to
               a
               corporeal
               cause
               ,
               such
               as
               the
               Stars
               are
               ;
               For
               if
               all
               were
               govern'd
               by
               their
               influences
               ,
               we
               should
               see
               nothing
               but
               what
               were
               good
               ,
               as
               being
               regulated
               by
               so
               good
               causes
               .
               I
               acknowledge
               but
               two
               virtues
               in
               the
               Heavens
               ,
               Motion
               and
               Light
               ,
               by
               which
               alone
               ,
               and
               not
               by
               any
               influences
               of
               occult
               qualities
               ,
               they
               produce
               corporeal
               effects
               .
               Thus
               ought
               Aristotle
               to
               be
               understood
               ,
               when
               he
               referreth
               the
               cause
               of
               the
               continual
               Generation
               of
               Inferior
               things
               ,
               to
               the
               diversity
               of
               the
               Motions
               of
               the
               
                 First
                 Moveable
              
               and
               the
               Zodiack
               ;
               And
               Hippocrates
               ,
               when
               he
               foretelleth
               the
               events
               of
               Diseases
               by
               the
               several
               Houses
               of
               the
               Moon
               .
            
             
               The
               Fourth
               said
               ,
               It
               is
               impossible
               to
               make
               an
               Art
               of
               predicting
               by
               the
               Celoestial
               Motions
               ,
               for
               five
               reasons
               ,
               besides
               the
               dominion
               which
               our
               Will
               hath
               over
               Effects
               ;
               without
               which
               it
               were
               free
               .
               1.
               
               The
               Connexion
               that
               is
               between
               the
               Celoestial
               Bodies
               and
               the
               Sublunary
               is
               unknown
               to
               Men.
               2.
               
               The
               diversity
               of
               the
               Celoestial
               Motions
               causeth
               that
               the
               Heaven
               is
               never
               in
               the
               same
               posture
               as
               it
               ought
               to
               be
               ,
               for
               the
               making
               of
               a
               sure
               and
               certain
               Art
               grounded
               upon
               many
               repeated
               Experiments
               ;
               according
               to
               which
               ,
               like
               Effects
               are
               to
               be
               referr'd
               to
               like
               Causes
               .
               3.
               
               The
               extreme
               rapid
               and
               violent
               turning
               about
               of
               the
               Heavens
               doth
               not
               afford
               to
               find
               the
               precise
               minute
               of
               a
               Nativity
               ,
               for
               drawing
               the
               Theme
               or
               Figure
               of
               the
               true
               state
               of
               Heaven
               ,
               which
               they
               say
               is
               necessary
               .
               4.
               
               As
               of
               sixteen
               Consonants
               joyn'd
               with
               five
               Vowels
               are
               made
               words
               without
               number
               ;
               so
               of
               a
               thousand
               
               and
               twenty
               two
               Stars
               and
               more
               ,
               with
               seven
               Planets
               ,
               may
               be
               made
               Conjunctions
               and
               Combinations
               to
               infinity
               ,
               which
               surpass
               the
               comprehension
               of
               humane
               wit
               ;
               there
               being
               no
               Art
               of
               things
               infinite
               .
               5.
               
               Two
               persons
               ,
               or
               more
               ,
               born
               at
               the
               same
               time
               under
               the
               same
               Elevation
               of
               the
               Pole
               ,
               and
               disposition
               of
               the
               Heavens
               ;
               (
               as
               they
               speak
               )
               yea
               ,
               two
               Twins
               ,
               as
               Jacob
               and
               Esau
               ,
               are
               found
               oftentimes
               different
               in
               visage
               ,
               complexion
               ,
               inclination
               ,
               condition
               ,
               and
               end
               .
               But
               is
               it
               probable
               that
               a
               hundred
               Pioneers
               stifled
               in
               the
               same
               Mine
               ,
               or
               ten
               thousand
               Men
               dying
               at
               the
               same
               battle
               have
               one
               and
               the
               same
               influence
               ?
            
             
               The
               Fifth
               said
               ,
               God
               having
               from
               all
               eternlty
               numbred
               the
               hairs
               of
               our
               Heads
               ,
               that
               is
               to
               say
               ,
               foreseen
               even
               the
               least
               Accidents
               which
               ought
               or
               may
               befall
               Men
               ,
               he
               hath
               establish'd
               an
               order
               for
               them
               in
               the
               Heavens
               ,
               disposing
               the
               course
               ,
               aspects
               ,
               and
               various
               influences
               of
               the
               Stars
               ,
               to
               draw
               out
               of
               Nothing
               those
               accidents
               at
               the
               time
               that
               they
               are
               to
               happen
               to
               Men
               ,
               whom
               they
               incline
               to
               meet
               the
               same
               ;
               yet
               so
               as
               to
               leave
               it
               in
               the
               power
               of
               their
               Free-will
               to
               avoid
               or
               expose
               themselves
               unto
               them
               without
               any
               constraint
               .
               This
               truth
               is
               sufficiently
               confirm'd
               by
               the
               exact
               and
               admirable
               correspondence
               which
               is
               found
               between
               the
               most
               signal
               accidents
               of
               our
               lives
               ,
               and
               the
               hour
               of
               our
               Nativities
               ;
               so
               that
               Astrologers
               not
               onely
               conjecture
               by
               the
               time
               of
               the
               Nativity
               what
               is
               to
               come
               to
               pass
               ,
               but
               they
               also
               come
               to
               the
               knowledge
               of
               the
               true
               minute
               of
               the
               Nativity
               ,
               by
               the
               time
               at
               which
               accidents
               arrive
               ,
               and
               take
               this
               course
               to
               correct
               Horoscopes
               ,
               and
               Figures
               ill
               drawn
               .
               And
               although
               long
               Experience
               may
               attest
               the
               certainty
               of
               this
               Art
               ,
               yet
               I
               confess
               ,
               since
               the
               faculties
               and
               qualities
               of
               the
               Stars
               are
               not
               perfectly
               known
               to
               us
               ,
               and
               we
               cannot
               alwayes
               precisely
               know
               the
               disposition
               of
               Heaven
               ▪
               much
               less
               all
               the
               combinations
               of
               the
               Stars
               ;
               Astrology
               ,
               in
               respect
               of
               us
               ,
               is
               very
               uncertain
               and
               difficult
               ,
               but
               not
               therefore
               the
               less
               true
               and
               admirable
               in
               it self
               .
               It
               is
               like
               a
               great
               Book
               printed
               in
               Hebrew
               Letters
               without
               points
               ,
               which
               is
               cast
               aside
               and
               sleighted
               by
               the
               ignorant
               ,
               and
               admir'd
               by
               the
               more
               intelligent
               .
               So
               the
               Heavens
               being
               enamel'd
               by
               Gods
               Hand
               with
               Stars
               and
               Planets
               as
               with
               bright
               Characters
               ,
               which
               by
               their
               Combinations
               figure
               the
               various
               accidents
               which
               are
               to
               befall
               Men
               ,
               are
               never
               consider'd
               by
               the
               ignorant
               ,
               to
               dive
               into
               their
               Mysteries
               ,
               but
               onely
               by
               the
               Learned
               ;
               who
               themselves
               many
               times
               commit
               mistakes
               when
               they
               go
               about
               to
               read
               them
               ,
               because
               those
               shining
               Characters
               have
               no
               other
               Vowels
               ,
               or
               rather
               no
               other
               voice
               ,
               but
               that
               of
               God
               ,
               who
               is
               the
               true
               Intelligence
               thereof
               .
            
             
               The
               Sixth
               said
               ,
               Three
               sorts
               of
               persons
               err
               touching
               the
               credit
               which
               is
               to
               be
               given
               to
               Astrological
               Predictions
               .
               Some
               believe
               them
               not
               at
               all
               ,
               others
               believe
               them
               too
               little
               ,
               and
               others
               too
               much
               .
               As
               for
               the
               first
               ,
               since
               they
               cannot
               deny
               that
               the
               Stars
               are
               universal
               causes
               of
               sublunary
               effects
               ;
               that
               such
               causes
               are
               of
               different
               natures
               and
               virtues
               ,
               and
               that
               their
               action
               and
               virtue
               is
               dispens'd
               by
               the
               motion
               which
               is
               successive
               and
               known
               ;
               they
               
               must
               of
               necessity
               confess
               ,
               that
               knowing
               the
               disposition
               of
               sublunary
               subjects
               ,
               the
               nature
               of
               the
               Stars
               ,
               and
               their
               motion
               ,
               many
               natural
               effects
               may
               be
               fore-seen
               and
               fore-told
               from
               them
               .
               The
               Devil
               himself
               knows
               no
               future
               things
               certainly
               ,
               but
               by
               foreseeing
               the
               effects
               of
               particular
               causes
               in
               their
               universal
               causes
               ,
               which
               are
               the
               Stars
               .
               They
               who
               believe
               too
               little
               confess
               that
               the
               Stars
               act
               upon
               the
               Elements
               and
               mixt
               Bodies
               ;
               for
               very
               Peasants
               know
               thus
               much
               ,
               besides
               many
               particular
               effects
               of
               the
               Moon
               .
               But
               as
               for
               Man
               ,
               whose
               Soul
               of
               it self
               is
               not
               dependent
               upon
               any
               natural
               cause
               ,
               but
               free
               ,
               and
               Mistress
               of
               its
               own
               actions
               ,
               they
               cannot
               ,
               or
               for
               Religion's
               sake
               ,
               dare
               not
               affirm
               that
               it
               is
               subject
               to
               Coelestial
               Influences
               ,
               at
               least
               ,
               in
               reference
               to
               manners
               .
               Yet
               it
               is
               no
               greater
               absurdity
               to
               say
               ,
               that
               the
               Soul
               is
               subject
               to
               the
               Stars
               ,
               then
               to
               say
               with
               Aristotle
               and
               Galen
               ,
               that
               it
               is
               subject
               to
               the
               Temperament
               of
               the
               Body
               ,
               which
               also
               is
               caus'd
               by
               the
               Starrs
               ;
               from
               the
               influence
               and
               action
               whereof
               the
               Soul
               cannot
               exempt
               its
               Body
               ,
               nor
               the
               Temperament
               thereof
               by
               which
               she
               acts
               .
               Lastly
               ,
               they
               who
               give
               too
               much
               credit
               to
               the
               Stars
               hold
               that
               all
               things
               are
               guided
               by
               a
               fatal
               and
               irrevocable
               order
               of
               Nature
               ;
               contrary
               to
               Reason
               ,
               which
               admits
               the
               Author
               to
               be
               the
               Master
               of
               his
               own
               work
               ;
               and
               to
               Experience
               ,
               which
               assures
               us
               of
               the
               standing
               still
               of
               the
               Sun
               for
               Joshuah
               ,
               of
               his
               going
               backward
               for
               Hezechiah
               ,
               and
               of
               his
               Eclipse
               at
               full
               Moon
               during
               the
               Passion
               .
               The
               Fourth
               Opinion
               is
               certain
               ,
               that
               there
               is
               truth
               in
               Astrological
               Predictions
               ;
               but
               it
               behoveth
               to
               believe
               them
               onely
               in
               a
               due
               measure
               ,
               since
               the
               Science
               of
               it self
               is
               but
               conjectural
               .
            
          
           
             
               II.
               Whether
               is
               less
               blameable
               ,
               Avarice
               or
               Prodigality
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               Avarice
               is
               less
               blameable
               then
               Prodigality
               .
               For
               the
               latter
               is
               more
               fertile
               in
               bad
               actions
               then
               the
               former
               ,
               which
               though
               otherwise
               vicious
               ,
               yet
               refrains
               from
               the
               pleasures
               and
               debaucheries
               in
               which
               the
               Prodigal
               usually
               swims
               .
               The
               Holy
               Scripture
               intending
               to
               set
               forth
               an
               example
               of
               Infinite
               Mercy
               ,
               relates
               that
               of
               the
               Prodigal
               Son
               ,
               who
               obtain'd
               pardon
               of
               the
               sin
               which
               is
               least
               worthy
               of
               it
               .
               Moreover
               ,
               Prodigality
               doth
               far
               less
               good
               then
               Covetousness
               ,
               for
               this
               always
               looks
               at
               its
               own
               profit
               ,
               and
               takes
               care
               for
               its
               own
               benefit
               ,
               and
               the
               preservation
               of
               its
               dependents
               ;
               so
               that
               it
               exerciseth
               at
               least
               the
               first
               fundamental
               of
               Charity
               ,
               which
               is
               ,
               to
               do
               well
               to
               those
               who
               are
               nearest
               us
               .
               On
               the
               contrary
               ,
               Prodigality
               ruines
               and
               perverts
               the
               Laws
               of
               Nature
               ,
               leading
               a
               Man
               to
               the
               destruction
               of
               his
               relatives
               ,
               and
               the
               undoing
               of
               himself
               ;
               like
               Saturn
               and
               Time
               ,
               it
               devours
               its
               own
               issue
               ,
               and
               consumes
               it self
               ,
               to
               the
               damage
               of
               the
               Common-wealth
               ,
               whose
               interest
               it
               is
               that
               every
               Man
               use
               well
               what
               belongs
               to
               him
               .
               Therefore
               all
               Laws
               have
               enacted
               penalties
               against
               Prodigals
               ,
               depriving
               them
               of
               the
               administration
               of
               their
               own
               Estates
               ;
               and
               the
               most
               Sacred
               Edicts
               of
               our
               Kings
               aim
               at
               the
               correcting
               of
               the
               Luxury
               of
               Prodigality
               .
               But
               never
               were
               any
               Laws
               ,
               Punishments
               ,
               or
               inflictions
               ordained
               against
               Covetousness
               ,
               because
               Prodigality
               causeth
               the
               down-fall
               and
               destruction
               
               of
               the
               most
               Illustrious
               Houses
               ;
               which
               cannot
               be
               attributed
               to
               Covetousness
               ,
               for
               this
               seemes
               rather
               to
               have
               built
               them
               .
            
             
               The
               Second
               said
               ,
               That
               ,
               according
               to
               Aristotle
               ,
               amongst
               all
               the
               virtuous
               ,
               none
               wins
               more
               Love
               then
               the
               Liberal
               ,
               because
               there
               is
               alwayes
               something
               to
               be
               gotten
               by
               him
               ;
               as
               amongst
               all
               the
               vicious
               none
               is
               more
               hated
               and
               shun'd
               by
               all
               the
               world
               then
               the
               covetous
               ,
               who
               doth
               not
               onely
               not
               give
               any
               thing
               ,
               but
               draws
               to
               himself
               the
               most
               he
               can
               from
               every
               one
               and
               from
               the
               publick
               ,
               in
               which
               he
               accounts
               himself
               so
               little
               concern'd
               ,
               that
               he
               considers
               it
               no
               farther
               then
               how
               he
               may
               make
               his
               profit
               of
               it
               .
               He
               is
               so
               loath
               to
               part
               with
               his
               treasures
               when
               he
               dyes
               ,
               that
               he
               would
               gladly
               be
               his
               own
               Heir
               (
               as
               Hermocrates
               appointed
               himself
               by
               his
               Testament
               )
               or
               else
               he
               would
               swallow
               down
               his
               Crowns
               (
               as
               that
               other
               Miser
               did
               ,
               whom
               Athenaeus
               mentions
               .
               )
               But
               the
               Prodigal
               (
               free
               from
               that
               self-interest
               ,
               which
               causes
               so
               great
               troubles
               in
               the
               world
               )
               gives
               all
               to
               the
               publick
               ,
               and
               keeps
               nothing
               for
               himself
               .
               Whence
               ,
               according
               to
               Aristotle
               ,
               the
               Prodigal
               is
               not
               so
               remote
               from
               Virtue
               as
               the
               Covetous
               ,
               it
               being
               easier
               to
               make
               the
               former
               Liberal
               then
               the
               latter
               .
            
             
               The
               Third
               said
               ,
               These
               two
               Vices
               are
               equally
               oppos'd
               to
               Liberality
               ,
               and
               consequently
               one
               as
               distant
               from
               it
               as
               the
               other
               .
               For
               as
               the
               Covetous
               is
               Vicious
               in
               that
               he
               receives
               too
               much
               and
               gives
               nothing
               ;
               so
               is
               the
               Prodigal
               in
               that
               he
               gives
               too
               much
               and
               receives
               nothing
               at
               all
               ,
               or
               receives
               onely
               to
               give
               .
               But
               Covetousness
               hath
               this
               priviledge
               ,
               that
               it
               finds
               a
               Virtue
               from
               which
               it
               is
               very
               little
               distant
               ,
               namely
               ,
               Frugality
               ,
               or
               Parsimony
               ,
               to
               which
               Prodigality
               is
               diametrically
               oppos'd
               .
               Nor
               is
               it
               of
               little
               advantage
               to
               it
               ,
               that
               it
               is
               ordinarily
               found
               in
               Old
               Men
               ,
               whom
               we
               account
               wiser
               then
               others
               ;
               for
               having
               learn't
               by
               the
               experience
               of
               many
               years
               ,
               that
               all
               friends
               have
               fail'd
               them
               in
               time
               of
               need
               ,
               and
               that
               their
               surest
               refuge
               hath
               been
               their
               own
               Purse
               ;
               they
               do
               not
               willingly
               part
               with
               what
               they
               have
               taken
               pains
               to
               gather
               together
               ,
               which
               is
               another
               reason
               in
               favour
               of
               Covetousness
               .
               For
               Virtue
               and
               Difficulty
               seem
               in
               a
               manner
               reciprocal
               .
               But
               Prodigality
               is
               very
               easie
               and
               usual
               to
               foolish
               Youth
               ,
               which
               ,
               thinking
               never
               to
               find
               the
               bottome
               of
               the
               barrel
               ,
               draws
               forth
               incessantly
               ,
               and
               gives
               so
               freely
               ,
               that
               being
               over-taken
               with
               necessity
               ,
               it
               is
               constraind
               to
               have
               recourse
               to
               Covetousness
               ,
               which
               sets
               it
               upon
               its
               leggs
               again
               .
               Nor
               ever
               was
               there
               a
               Father
               that
               counsel'd
               his
               Son
               to
               be
               prodigal
               ,
               but
               rather
               to
               be
               thrifty
               and
               close-handed
               .
               And
               yet
               the
               Gospel
               and
               Experience
               shew
               ,
               that
               Fathers
               give
               and
               advise
               what
               is
               most
               expedient
               to
               their
               Children
               .
            
             
               The
               Fourth
               said
               ,
               As
               Rashness
               is
               much
               less
               blameable
               then
               Cowardice
               ,
               so
               is
               Prodigality
               then
               Avarice
               .
               For
               the
               Prodigal
               holding
               it
               ignominious
               to
               receive
               ,
               and
               glorious
               alwayes
               to
               give
               ,
               likes
               rather
               to
               deprive
               and
               devest
               himself
               of
               his
               goods
               ,
               then
               to
               deny
               any
               one
               whatsoever
               .
               On
               the
               other
               side
               ,
               the
               Covetous
               
               doth
               nothing
               but
               receive
               on
               all
               hands
               ;
               and
               never
               gives
               any
               thing
               but
               with
               hope
               to
               receive
               more
               .
               Now
               it
               is
               much
               more
               noble
               to
               give
               then
               to
               receive
               ;
               for
               Giving
               supposes
               Having
               .
               The
               Prodigal
               knowing
               well
               that
               goods
               and
               riches
               are
               given
               by
               God
               ,
               onely
               to
               serve
               for
               necessary
               instruments
               to
               the
               living
               more
               commodiously
               ,
               and
               that
               they
               are
               not
               riches
               if
               they
               be
               not
               made
               use
               of
               ,
               employes
               them
               ,
               and
               accommodates
               himself
               and
               others
               therewith
               ;
               but
               the
               Covetous
               doth
               not
               so
               much
               as
               make
               use
               of
               them
               for
               himself
               ,
               and
               so
               destroyes
               their
               end
               .
            
             
               The
               Fifth
               said
               ,
               If
               the
               Question
               did
               not
               oblige
               us
               to
               compare
               these
               two
               Vices
               together
               ,
               I
               should
               follow
               Demosthenes's
               sentence
               which
               he
               gave
               in
               the
               quarrel
               of
               two
               Thieves
               that
               accus'd
               one
               another
               ,
               which
               was
               ,
               that
               the
               one
               should
               be
               banish'd
               Athens
               ,
               and
               the
               other
               should
               run
               after
               him
               .
               I
               should
               no
               less
               drive
               out
               of
               a
               well-policy'd
               State
               the
               Covetous
               and
               the
               Prodigal
               .
               The
               first
               is
               Aesop's
               Dogg
               ,
               who
               keeps
               the
               Ox
               from
               eating
               the
               hay
               ,
               whereof
               himself
               tasts
               not
               ;
               like
               the
               Bears
               who
               hinder
               Men
               from
               approaching
               Mines
               of
               Gold
               ,
               and
               yet
               make
               no
               use
               thereof
               .
               The
               other
               is
               like
               those
               Fruit-trees
               which
               grow
               in
               Precipices
               ,
               of
               which
               onely
               Crows
               and
               Birds
               of
               prey
               eat
               the
               Fruit
               ;
               vicious
               persons
               alone
               ordinarily
               get
               benefit
               by
               them
               .
               But
               yet
               this
               latter
               Vice
               seemes
               to
               me
               more
               pernicious
               then
               the
               other
               .
               For
               whether
               you
               consider
               them
               in
               particular
               ,
               The
               Covetous
               raises
               an
               Estate
               which
               many
               times
               serves
               to
               educate
               and
               support
               better
               Men
               then
               himself
               :
               But
               Prodigality
               is
               the
               certain
               ruine
               of
               their
               Fortunes
               who
               are
               addicted
               to
               it
               ,
               and
               carries
               them
               further
               to
               all
               other
               Vices
               ,
               to
               which
               Necessity
               serves
               more
               truly
               for
               a
               cause
               then
               reasonably
               for
               an
               excuse
               ;
               or
               whether
               you
               consider
               them
               in
               general
               ,
               't
               is
               the
               most
               ordinary
               overthrow
               of
               States
               .
               And
               possibly
               he
               that
               should
               seek
               the
               true
               cause
               of
               publick
               Inconveniences
               ,
               would
               sooner
               find
               it
               in
               Luxury
               and
               Prodigality
               ,
               then
               in
               any
               thing
               else
               .
               Therefore
               Solons's
               Law
               declar'd
               Prodigals
               infamous
               ,
               and
               gave
               power
               to
               their
               Creditors
               to
               dis-member
               them
               and
               cut
               them
               in
               pieces
               .
               Our
               Ordinances
               ,
               in
               imitation
               of
               the
               Roman
               Law
               ,
               which
               ranks
               them
               under
               the
               predicament
               of
               Mad-men
               ,
               forbids
               and
               deprives
               them
               of
               the
               administration
               of
               their
               own
               goods
               ,
               as
               not
               knowing
               how
               to
               use
               them
               .
            
             
               The
               Sixth
               said
               ,
               Avarice
               is
               like
               those
               Gulfes
               that
               swallow
               up
               Ships
               ,
               and
               never
               disgorge
               them
               again
               ;
               and
               Prodigality
               like
               a
               Rock
               that
               causes
               shipwracks
               ,
               the
               ruines
               whereof
               are
               cast
               upon
               the
               coasts
               of
               Barbarians
               ;
               and
               therefore
               both
               of
               them
               ought
               to
               be
               banish'd
               ,
               and
               I
               have
               no
               Vote
               for
               either
               .
               Yet
               Prodigality
               seemes
               to
               me
               more
               fair
               ,
               and
               Covetousness
               more
               severe
               .
            
          
        
         
           
           
             CONFERENCE
             XXIII
             .
          
           
             
               I.
               Of
               Physiognomy
               .
               II.
               Of
               Artificial
               Memory
               .
            
          
           
             
               I.
               Of
               Physiognomy
               .
            
             
               THeophrastus
               accusing
               Nature
               for
               not
               having
               made
               a
               window
               to
               the
               Heart
               ,
               perhaps
               meant
               ;
               to
               the
               Soul.
               For
               though
               the
               Heart
               were
               seen
               naked
               ,
               yet
               would
               not
               the
               intentions
               be
               visible
               ;
               they
               reside
               in
               another
               apartment
               .
               The
               Countenance
               ,
               and
               amongst
               its
               other
               parts
               ,
               the
               Eye
               seemes
               to
               be
               the
               most
               faithfull
               messenger
               thereof
               .
               It
               doth
               not
               onely
               intimate
               sickness
               and
               health
               ,
               it
               shews
               also
               hatred
               and
               love
               ,
               anger
               and
               fear
               ,
               joy
               and
               sadness
               .
               In
               short
               ,
               't
               is
               the
               true
               mirror
               of
               the
               Body
               and
               the
               Soul
               ,
               unless
               when
               the
               Visage
               puts
               on
               the
               mask
               of
               Hypocrisie
               ,
               against
               which
               we
               read
               indeed
               some
               experiences
               ;
               as
               when
               Vlysses
               discover'd
               the
               dissimulation
               of
               Achilles
               ,
               disguis'd
               in
               the
               dress
               of
               a
               Damsel
               ,
               by
               the
               gracefullness
               wherewith
               he
               saw
               him
               wield
               a
               sword
               ;
               but
               there
               are
               no
               rules
               or
               maximes
               against
               it
               ,
               and
               never
               less
               then
               in
               this
               Age
               of
               counterseits
               ;
               in
               which
               he
               that
               is
               not
               deceiv'd
               ,
               well
               deserves
               the
               name
               of
               Master
               .
               For
               security
               from
               it
               ,
               some
               ingenious
               persons
               have
               invented
               Rules
               whereby
               the
               inclinations
               of
               every
               one
               may
               be
               discern'd
               ;
               as
               Masons
               applying
               the
               Rule
               ,
               Square
               ,
               and
               Level
               upon
               a
               stone
               ,
               judge
               whether
               it
               incline
               more
               to
               one
               side
               then
               the
               other
               .
               For
               you
               see
               there
               are
               many
               different
               species
               of
               Animals
               ,
               every
               one
               whereof
               is
               again
               subdivided
               into
               many
               others
               ,
               as
               is
               observ'd
               in
               Doggs
               and
               Horses
               ;
               but
               there
               are
               more
               different
               sorts
               of
               Men.
               Whence
               the
               Philosophers
               of
               old
               took
               up
               the
               opinion
               of
               Metempsychoses
               ,
               or
               Transanimations
               ,
               imagining
               there
               could
               not
               but
               be
               (
               for
               example
               )
               the
               Soul
               of
               a
               Fox
               in
               those
               whom
               they
               found
               very
               crafty
               ;
               and
               that
               the
               Soul
               which
               delighted
               to
               plunge
               it self
               in
               filthiness
               and
               impurity
               must
               needs
               have
               been
               heretofore
               in
               the
               Body
               of
               a
               swine
               .
               And
               though
               the
               outward
               shape
               of
               Man
               puts
               a
               vail
               upon
               all
               those
               differences
               ,
               yet
               they
               are
               visible
               through
               the
               same
               to
               those
               who
               have
               a
               good
               sight
               ;
               as
               we
               may
               distinguish
               Ladies
               through
               the
               Cypress
               with
               which
               they
               vail
               themselves
               at
               this
               day
               ,
               it
               we
               take
               good
               heed
               ,
               otherwise
               we
               may
               be
               mistaken
               .
               We
               must
               therefore
               inquire
               ,
               here
               ,
               whether
               through
               the
               external
               figure
               common
               to
               all
               Men
               ,
               what
               every
               one
               hath
               peculiar
               be
               not
               the
               sign
               of
               his
               inclinations
               ;
               either
               as
               the
               Effect
               ,
               or
               as
               the
               Cause
               of
               the
               same
               :
               As
               redness
               of
               the
               Cheeks
               is
               usually
               an
               argument
               of
               the
               disposition
               of
               the
               Lungs
               .
               Nor
               is
               it
               material
               to
               know
               why
               it
               is
               a
               sign
               ,
               it
               sufficeth
               to
               me
               to
               know
               that
               it
               is
               so
               .
               To
               which
               the
               variety
               of
               Bodies
               ,
               and
               especially
               of
               Faces
               ,
               affords
               great
               probability
               ,
               because
               Nature
               hath
               made
               nothing
               in
               vain
               ;
               and
               why
               this
               variety
               ,
               unless
               to
               serve
               for
               a
               sign
               ,
               since
               it
               serves
               to
               distinguish
               them
               ?
            
             
               The
               Second
               said
               ,
               Physiognomy
               is
               the
               knowledge
               of
               the
               inside
               by
               the
               outside
               ,
               that
               is
               ,
               of
               the
               affections
               and
               inclinations
               of
               the
               Mind
               by
               external
               and
               sensible
               signes
               ,
               as
               colour
               and
               Figure
               .
               It
               
               is
               grounded
               upon
               the
               correspondence
               of
               the
               Soul
               with
               the
               Body
               ,
               which
               is
               such
               that
               they
               manifestly
               participate
               the
               affections
               one
               of
               the
               other
               .
               If
               the
               Body
               be
               sick
               ,
               the
               Soul
               is
               alter'd
               in
               its
               operations
               ,
               as
               we
               see
               in
               high
               Fevers
               .
               On
               the
               contrary
               ,
               let
               the
               Soul
               be
               sad
               or
               joyful
               ,
               the
               Body
               is
               so
               too
               .
               Therefore
               the
               Sophisters
               of
               old
               purg'd
               themselves
               with
               Hellebor
               when
               they
               would
               dispute
               best
               .
               For
               though
               in
               its
               essence
               the
               Soul
               depends
               not
               on
               the
               corporeal
               Organs
               ,
               yet
               it
               depends
               upon
               the
               same
               in
               its
               operations
               ,
               which
               are
               different
               according
               to
               the
               divers
               structure
               of
               the
               Organs
               ;
               which
               ,
               if
               they
               were
               alike
               dispos'd
               ,
               their
               actions
               would
               be
               alike
               in
               all
               ,
               and
               at
               all
               times
               .
               Whence
               ,
               (
               saith
               Aristotle
               )
               an
               old
               man
               would
               see
               as
               clear
               as
               a
               young
               man
               ,
               if
               he
               had
               the
               Eyes
               of
               a
               young
               man.
               
            
             
               The
               Third
               said
               ,
               To
               make
               a
               certain
               judgement
               upon
               external
               signes
               ,
               heed
               must
               be
               taken
               that
               they
               be
               natural
               .
               For
               't
               is
               possible
               for
               one
               of
               a
               Sanguine
               Constitution
               to
               have
               a
               pale
               and
               whitish
               colour
               ,
               either
               through
               fear
               ,
               sickness
               ,
               study
               ,
               or
               some
               other
               accident
               .
               The
               Phlegmatick
               when
               he
               hath
               drunk
               to
               excess
               ,
               been
               at
               a
               good
               fire
               ,
               is
               in
               anger
               ,
               or
               asham'd
               of
               something
               ,
               will
               have
               a
               red
               Face
               .
               And
               yet
               he
               that
               should
               argue
               from
               these
               signes
               would
               be
               mistaken
               .
            
             
               The
               Fourth
               said
               ,
               Since
               Physiognomists
               grant
               that
               their
               Rules
               are
               not
               to
               be
               apply'd
               but
               to
               Men
               void
               of
               all
               Passions
               ,
               which
               so
               change
               the
               Body
               that
               it
               seemes
               another
               from
               it self
               ;
               I
               conceive
               ,
               this
               Art
               is
               altogether
               impossible
               .
               For
               I
               would
               know
               in
               what
               moment
               we
               are
               to
               be
               taken
               without
               Sadness
               ,
               Joy
               ,
               Hatred
               ,
               Love
               ,
               Anger
               ;
               in
               short
               ,
               without
               any
               of
               those
               Passions
               so
               inseparable
               from
               our
               Life
               ,
               that
               Xanthus
               found
               no
               better
               way
               to
               be
               reveng'd
               on
               Aesop
               ,
               then
               to
               ask
               him
               for
               a
               Man
               that
               car'd
               for
               nothing
               ;
               such
               as
               he
               would
               be
               that
               should
               have
               no
               Passions
               .
               What
               then
               will
               become
               of
               the
               goodly
               Rules
               of
               Physiognomy
               ,
               after
               that
               Education
               of
               Youth
               hath
               corrected
               perverse
               inclinations
               ,
               that
               Philosophy
               hath
               given
               the
               lie
               to
               the
               Physiognomists
               of
               this
               Age
               ,
               as
               it
               did
               heretofore
               to
               Zopyrus
               ,
               when
               he
               pronounc'd
               his
               opinion
               upon
               Socrates
               ;
               or
               that
               Piety
               ,
               as
               is
               seen
               in
               so
               many
               holy
               personages
               ,
               hath
               reform'd
               the
               Will
               ,
               evil
               habits
               ,
               and
               Nature
               it self
               ?
            
             
               The
               Fifth
               said
               ,
               As
               there
               is
               nothing
               more
               wonderful
               then
               to
               judge
               of
               a
               Man's
               manners
               at
               the
               first
               sight
               ,
               so
               there
               is
               nothing
               more
               difficult
               .
               It
               is
               endeavour'd
               four
               wayes
               .
               First
               ,
               By
               the
               structure
               of
               each
               part
               of
               the
               Body
               .
               So
               the
               great
               Head
               and
               square
               Fore-head
               ,
               denote
               Prudence
               and
               good
               judgement
               ;
               the
               small
               Head
               shews
               that
               there
               is
               little
               brain
               ,
               and
               narrow
               room
               for
               the
               exercise
               of
               the
               internal
               senses
               ;
               the
               sharp
               Head
               denotes
               impudence
               .
               The
               Second
               way
               ,
               is
               ,
               by
               the
               Temperament
               .
               So
               the
               ruddy
               countenance
               ,
               yellow
               hair
               ,
               and
               other
               signes
               of
               the
               Sanguine
               Humour
               ,
               shew
               an
               indifferent
               Spirit
               ,
               pleasant
               ,
               and
               inclin'd
               to
               Love.
               A
               pale
               complexion
               ,
               fat
               Body
               ,
               clear
               voice
               ,
               slow
               gate
               ,
               which
               are
               the
               characters
               of
               Phlegme
               ,
               denote
               cowardice
               and
               sloth
               .
               Soft
               and
               tender
               flesh
               is
               a
               token
               of
               subtlety
               of
               the
               Senses
               ,
               and
               consequently
               of
               the
               
               wit
               ;
               hard
               flesh
               ,
               of
               dulness
               .
               Whence
               Man
               ,
               the
               wisest
               of
               all
               Animals
               ,
               hath
               a
               more
               delicate
               flesh
               then
               any
               of
               them
               .
               The
               Third
               way
               ,
               is
               ,
               by
               comparing
               the
               external
               signes
               of
               every
               one
               with
               those
               which
               are
               observ'd
               in
               Men
               when
               they
               are
               in
               Passion
               .
               So
               because
               he
               that
               is
               in
               Choler
               hath
               sparkling
               Eyes
               ,
               hoarse
               voice
               ,
               and
               the
               jugular
               veins
               turgid
               ;
               we
               conclude
               that
               he
               who
               hath
               all
               these
               signes
               naturally
               ,
               is
               naturally
               inclin'd
               to
               that
               Passion
               .
               But
               as
               for
               the
               Fourth
               and
               last
               ,
               which
               is
               ,
               by
               comparing
               Man
               with
               other
               Animals
               ,
               heed
               must
               be
               taken
               how
               we
               credit
               such
               a
               sign
               alone
               .
               For
               as
               a
               single
               letter
               doth
               not
               make
               a
               discourse
               ,
               so
               an
               external
               similitude
               alone
               with
               an
               Animal
               doth
               not
               infer
               the
               resemblance
               of
               our
               Nature
               to
               that
               of
               that
               Animal
               .
               There
               must
               be
               a
               concurrence
               of
               many
               of
               these
               signes
               together
               .
               As
               if
               I
               see
               a
               Man
               with
               a
               neck
               moderately
               fleshy
               ,
               a
               large
               breast
               ,
               and
               the
               other
               parts
               in
               proportion
               ,
               as
               the
               Lyon
               hath
               ;
               harsh
               hair
               ,
               as
               the
               Bear
               ;
               a
               strong
               sight
               ,
               as
               the
               Eagle
               ;
               I
               shall
               conclude
               that
               this
               Man
               is
               strong
               and
               courageous
               .
            
             
               The
               Sixth
               said
               ,
               That
               the
               reason
               why
               Physiognomists
               choose
               irrational
               creatures
               ,
               to
               signifie
               the
               inclinations
               and
               manners
               of
               Men
               rather
               then
               Men
               themselves
               ,
               is
               ,
               because
               Man
               is
               a
               variable
               Animal
               ,
               and
               most
               commonly
               useth
               dissimulation
               in
               his
               actions
               ;
               Whereas
               Animals
               ,
               void
               of
               Reason
               ,
               less
               conceal
               from
               us
               the
               inclinations
               of
               their
               Nature
               ,
               by
               which
               they
               permit
               themselves
               to
               be
               guided
               .
               So
               we
               see
               the
               same
               person
               will
               sometimes
               do
               an
               act
               of
               Courage
               ,
               sometime
               another
               of
               Cowardice
               ;
               sometimes
               he
               will
               be
               merciful
               ,
               at
               another
               time
               cruel
               .
               But
               other
               Animals
               are
               uniform
               in
               all
               their
               actions
               .
               The
               Lyon
               is
               alwayes
               generous
               ,
               the
               Hare
               ever
               cowardly
               ;
               the
               Tyger
               ,
               cruel
               ;
               the
               Fox
               ,
               crafty
               ;
               the
               Sheep
               ,
               harmless
               .
               So
               that
               a
               certain
               judgement
               may
               be
               pass'd
               upon
               these
               ,
               but
               not
               upon
               Men.
               
            
             
               The
               Seventh
               said
               ,
               That
               as
               the
               accidents
               superven'd
               to
               our
               Bodies
               after
               our
               Birth
               afford
               no
               certain
               judgement
               ,
               but
               onely
               the
               signes
               which
               we
               bring
               from
               our
               Mothers
               Womb
               ;
               so
               the
               natural
               inclinations
               and
               habits
               may
               be
               well
               judg'd
               of
               by
               exact
               inspection
               into
               the
               constitution
               on
               which
               they
               depend
               ;
               but
               not
               those
               which
               are
               acquisitious
               ,
               whereof
               no
               certain
               judgement
               is
               to
               be
               had
               .
               Yet
               this
               inspection
               of
               the
               Temperament
               is
               very
               uncertain
               too
               ,
               by
               reason
               it
               is
               extremely
               difficult
               to
               understand
               the
               constitution
               of
               every
               one
               ;
               so
               that
               Galen
               confesses
               ,
               that
               after
               fifty
               years
               study
               in
               Physick
               ,
               he
               could
               not
               attain
               a
               perfect
               knowledge
               thereof
               .
            
             
               The
               Eighth
               said
               ,
               It
               is
               a
               groundless
               thing
               to
               make
               our
               manners
               depend
               upon
               the
               colour
               which
               the
               Excrementitious
               Humours
               produce
               in
               the
               skin
               ;
               much
               less
               do
               they
               depend
               upon
               the
               shape
               of
               the
               Muscles
               ,
               which
               alters
               when
               a
               Man
               grows
               fat
               or
               lean
               ,
               and
               followes
               the
               conformation
               of
               the
               Bones
               ;
               and
               yet
               less
               upon
               the
               Lineaments
               ,
               which
               have
               nothing
               to
               do
               with
               our
               internal
               disposition
               ;
               what
               ever
               Experiences
               Spigelius
               alledgeth
               ,
               of
               having
               observ'd
               in
               his
               dissections
               ,
               that
               all
               those
               who
               were
               executed
               for
               
               Crimes
               prepens'd
               long
               before
               ,
               had
               the
               two
               lines
               which
               are
               upon
               the
               uppermost
               part
               of
               the
               Nose
               ,
               crossing
               one
               the
               other
               when
               they
               knit
               their
               brows
               .
            
          
           
             
               II.
               Of
               Artificial
               Memory
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               the
               Art
               of
               Memory
               invented
               (
               as
               't
               is
               reported
               )
               by
               Simonides
               ,
               is
               a
               company
               of
               Rules
               ,
               by
               help
               of
               which
               the
               species
               of
               things
               dispos'd
               in
               the
               treasure
               of
               the
               Memory
               are
               reviv'd
               .
               And
               the
               action
               of
               this
               Faculty
               consisting
               in
               a
               certain
               temper
               of
               the
               Brain
               ,
               which
               may
               be
               preserv'd
               and
               amended
               by
               the
               right
               use
               of
               external
               things
               ;
               they
               deny
               the
               sensible
               effects
               of
               Physick
               ,
               who
               question
               ,
               whether
               the
               Memory
               may
               be
               perfected
               ,
               and
               consequently
               ,
               whether
               there
               may
               be
               an
               Art
               of
               it
               .
               
                 Raymond
                 Lullie
              
               hath
               compriz'd
               his
               in
               a
               Categorical
               or
               mystical
               Order
               ;
               Rombertio
               ,
               in
               his
               memorable
               Reductions
               ;
               Gesualdo
               the
               Neapolitan
               ,
               in
               certain
               Characters
               ;
               all
               ,
               in
               
                 Places
                 ,
                 Images
              
               ,
               and
               Order
               .
               First
               for
               Places
               ,
               as
               in
               passing
               near
               a
               place
               ,
               it
               puts
               you
               in
               mind
               of
               what
               you
               have
               seen
               or
               done
               there
               ;
               so
               taking
               a
               certain
               place
               so
               well
               known
               to
               you
               that
               it
               cannot
               escape
               you
               ,
               as
               your
               lodging
               ,
               or
               the
               four
               walls
               of
               your
               Chamber
               ;
               it
               will
               faithfully
               return
               to
               you
               the
               things
               that
               you
               shall
               consigne
               to
               it
               .
               Secondly
               ,
               for
               Images
               ;
               as
               it
               is
               impossible
               but
               I
               must
               remember
               my
               friend
               when
               I
               see
               his
               picture
               ;
               so
               when
               I
               look
               upon
               certain
               Images
               which
               shall
               signifie
               to
               me
               the
               things
               whereof
               I
               am
               to
               treat
               ,
               (
               with
               which
               consequently
               they
               must
               have
               correspondence
               )
               I
               easily
               remember
               those
               things
               .
               These
               Images
               must
               either
               be
               without
               us
               ,
               as
               Statues
               or
               Hangings
               of
               Tapistry
               are
               to
               a
               Preacher
               ;
               or
               else
               within
               us
               ,
               and
               so
               effectual
               and
               known
               that
               they
               alwayes
               come
               into
               our
               Minds
               ,
               as
               the
               red
               and
               pimpled
               Face
               of
               a
               known
               person
               doth
               ,
               to
               signifie
               Choler
               and
               Drunkenness
               ;
               a
               pale
               face
               ,
               for
               fear
               ;
               and
               so
               of
               the
               other
               points
               of
               the
               discourse
               .
               Thirdly
               ,
               for
               Order
               ,
               it
               is
               by
               consent
               of
               all
               term'd
               the
               parent
               and
               guardian
               of
               Memory
               .
            
             
               The
               Second
               said
               ,
               That
               to
               question
               the
               benefit
               of
               the
               Art
               of
               Memory
               ,
               which
               makes
               Rules
               for
               the
               same
               ,
               is
               ,
               to
               be
               an
               Enemy
               to
               Order
               .
               And
               because
               we
               cannot
               judge
               better
               of
               one
               contrary
               then
               by
               the
               other
               ;
               the
               good
               thereof
               is
               best
               apprehended
               by
               considering
               the
               evils
               which
               arise
               from
               confusion
               .
               For
               as
               we
               know
               nothing
               but
               what
               we
               have
               in
               our
               Memory
               ,
               whence
               the
               words
               of
               knowing
               and
               
                 being
                 mindful
              
               are
               very
               fitly
               taken
               by
               the
               vulgar
               for
               the
               same
               thing
               :
               So
               as
               Man
               may
               have
               abundance
               of
               motions
               ,
               yet
               if
               he
               know
               not
               how
               to
               use
               them
               in
               a
               ●itting
               occasion
               ,
               or
               if
               his
               knowledge
               be
               confus'd
               ,
               he
               deserves
               rather
               the
               name
               of
               a
               shufler
               then
               of
               a
               knowing
               man
               ;
               and
               this
               for
               want
               of
               the
               Order
               which
               the
               Art
               of
               Memory
               teacheth
               us
               .
               For
               all
               things
               have
               some
               connexion
               among
               themselves
               ,
               either
               Natural
               or
               Artificial
               .
               The
               former
               is
               found
               in
               
                 Tree
                 of
                 Substance
                 and
                 Accidents
              
               .
               Plants
               have
               their
               rank
               ,
               Animals
               theirs
               ;
               and
               amongst
               Men
               ,
               Time
               ,
               Place
               ,
               Dignity
               ,
               and
               some
               circumstances
               supply
               the
               like
               to
               them
               .
               As
               Cyrus
               was
               before
               Alexander
               ,
               he
               before
               Caesar
               ;
               and
               again
               ,
               he
               
               before
               Cicero
               in
               dignity
               ,
               and
               Cicero
               before
               Roscius
               .
               But
               the
               Memory
               is
               chiefly
               troubled
               to
               retain
               the
               artificial
               connexion
               of
               things
               and
               words
               ,
               assign'd
               to
               them
               by
               our
               own
               disposal
               ,
               especially
               when
               the
               same
               is
               remote
               from
               the
               natural
               .
               'T
               is
               here
               that
               the
               wonders
               of
               this
               Art
               are
               particularly
               discover'd
               ;
               by
               help
               whereof
               Seneca
               ,
               in
               his
               Declamations
               ,
               glories
               that
               he
               learnt
               the
               names
               of
               two
               thousand
               persons
               ,
               and
               repeated
               them
               in
               the
               same
               order
               wherein
               they
               were
               pronounc'd
               to
               him
               .
               Cardan
               confesses
               that
               he
               ow'd
               all
               he
               knew
               to
               this
               Art.
               And
               Cardinal
               Perron
               knew
               how
               to
               use
               it
               so
               well
               before
               Henry
               III.
               that
               he
               caus'd
               himself
               to
               be
               taken
               for
               the
               Author
               of
               an
               Heroick
               Poem
               ,
               which
               he
               repeated
               ,
               word
               for
               word
               ,
               after
               hearing
               it
               once
               read
               .
            
             
               The
               Third
               said
               ,
               That
               seeing
               Memory
               hath
               oftentimes
               fail'd
               great
               personages
               at
               need
               ,
               as
               Demosthenes
               before
               
                 Philip
                 ,
                 Budaeus
              
               before
               Charles
               V.
               and
               many
               others
               ;
               it
               is
               as
               profitable
               to
               strengthen
               it
               ,
               as
               the
               Rules
               are
               difficult
               which
               conduce
               thereunto
               .
               Some
               phancy
               to
               themselves
               five
               chambers
               ,
               in
               each
               corner
               whereof
               ,
               they
               place
               a
               Man
               of
               their
               acquaintance
               ,
               and
               in
               their
               Minds
               apply
               to
               his
               Head
               the
               first
               word
               or
               thing
               which
               they
               would
               remember
               ;
               upon
               his
               right
               arm
               ,
               the
               second
               ;
               the
               third
               ,
               upon
               his
               left
               arm
               ;
               the
               fourth
               ,
               upon
               the
               right
               foot
               ;
               and
               the
               fifth
               ,
               upon
               the
               left
               ;
               (
               the
               number
               five
               seeming
               to
               them
               the
               most
               easie
               for
               Multiplication
               )
               If
               the
               thing
               be
               not
               corporeal
               ,
               they
               conceive
               it
               under
               some
               species
               representing
               the
               sound
               of
               the
               word
               ;
               or
               else
               of
               two
               they
               make
               one
               ,
               or
               divide
               it
               ;
               proceeding
               thus
               from
               corner
               to
               corner
               ,
               and
               from
               chamber
               to
               chamber
               ,
               and
               adding
               five
               more
               to
               the
               former
               ,
               if
               need
               require
               .
               Others
               compose
               a
               word
               of
               the
               first
               letters
               or
               syllables
               of
               the
               names
               which
               they
               would
               repeat
               ;
               as
               if
               I
               would
               speak
               first
               of
               Augustus
               ,
               then
               of
               the
               Emperours
               
                 Rodolphus
                 ,
                 Matthias
                 ,
                 Valentinian
              
               ,
               and
               lastly
               ,
               of
               Solon
               ;
               I
               take
               the
               word
               Armus
               ,
               in
               which
               I
               find
               their
               first
               letters
               ,
               which
               guide
               me
               to
               the
               rest
               .
               The
               same
               they
               do
               at
               the
               beginning
               of
               periods
               ,
               which
               some
               others
               make
               to
               begin
               where
               the
               preceding
               end
               .
            
             
               The
               Fourth
               said
               ,
               Memory
               is
               an
               
                 Internal
                 Sense
              
               ,
               which
               (
               as
               the
               other
               two
               ,
               Phancy
               and
               
                 Common
                 Sense
              
               )
               depends
               onely
               upon
               Nature
               .
               And
               as
               the
               fabulous
               Salmoneus
               was
               struck
               with
               Lightning
               for
               having
               imitated
               Lightning
               ;
               so
               they
               who
               go
               about
               to
               alter
               by
               their
               artifice
               this
               Divine
               Workmanship
               ,
               find
               themselves
               rewarded
               with
               the
               utter
               loss
               of
               their
               natural
               Memory
               .
               Moreover
               ,
               the
               softness
               of
               the
               Brain
               is
               the
               cause
               of
               a
               good
               Memory
               ,
               and
               the
               hardness
               thereof
               of
               its
               weakness
               ;
               whence
               Children
               have
               better
               Memories
               then
               grown
               persons
               .
               Now
               we
               cannot
               change
               the
               consistence
               of
               the
               Brain
               ,
               and
               they
               who
               have
               us'd
               Balm-water
               and
               other
               remedies
               for
               that
               purpose
               ,
               have
               found
               that
               they
               more
               weakned
               their
               Judgements
               then
               strengthened
               their
               Memories
               .
               From
               whence
               ariseth
               another
               reason
               to
               shew
               that
               those
               two
               Faculties
               being
               for
               the
               most
               part
               equally
               balanc'd
               ,
               it
               is
               no
               easier
               for
               him
               that
               hath
               a
               bad
               Memory
               to
               make
               it
               better
               ,
               then
               to
               procure
               a
               good
               Judgement
               in
               him
               which
               wants
               it
               .
            
             
             
               The
               Fifth
               saith
               ,
               He
               conceiv'd
               it
               no
               less
               difficult
               to
               remember
               the
               Places
               ,
               Images
               ,
               and
               odd
               precepts
               of
               this
               Art
               ,
               and
               apply
               them
               to
               the
               subject
               ,
               then
               to
               learn
               by
               heart
               at
               first
               the
               things
               themselves
               ,
               or
               their
               words
               ;
               which
               also
               when
               learnt
               by
               this
               Art
               are
               soon
               lost
               ,
               as
               being
               found
               upon
               chimeraes
               ,
               of
               which
               the
               Mind
               cannot
               alwayes
               so
               thorowly
               clear
               it self
               but
               there
               will
               be
               left
               some
               Idea
               thereof
               ;
               more
               apt
               to
               trouble
               the
               Memory
               then
               to
               assist
               it
               alwayes
               .
               However
               ,
               I
               had
               rather
               learn
               a
               little
               ,
               labouronsly
               ,
               with
               the
               profit
               and
               impression
               ordinarily
               accompanying
               my
               pains
               ,
               then
               feed
               upon
               those
               vain
               pictures
               .
               Wherefore
               I
               am
               prone
               to
               think
               ,
               that
               either
               there
               is
               no
               Art
               of
               Memory
               ,
               or
               else
               that
               it
               is
               unprofitable
               or
               mischievous
               ,
               and
               as
               such
               to
               be
               rejected
               by
               all
               the
               world
               .
            
             
               The
               Sixth
               said
               ,
               Since
               where
               ever
               there
               is
               defect
               ,
               there
               is
               need
               of
               some
               Art
               to
               correct
               the
               same
               ,
               and
               remove
               from
               the
               Faculties
               the
               obstacles
               which
               they
               meet
               with
               in
               the
               exercise
               of
               their
               Offices
               ;
               why
               should
               Memory
               alone
               be
               destitute
               of
               this
               succour
               ?
               Considering
               it
               hath
               wayes
               so
               various
               ,
               that
               not
               onely
               words
               which
               signifie
               something
               ,
               but
               those
               which
               signifie
               nothing
               are
               of
               use
               to
               the
               Memory
               .
               Therefore
               Aristotle
               saith
               ,
               He
               who
               would
               remember
               must
               make
               barbarismes
               .
               And
               to
               six
               a
               name
               or
               word
               in
               the
               Mind
               ,
               a
               Man
               will
               utter
               many
               which
               come
               near
               it
               .
               But
               as
               this
               Art
               is
               not
               to
               be
               despis'd
               ,
               so
               neither
               is
               it
               alwayes
               to
               be
               made
               use
               of
               ,
               much
               less
               in
               things
               which
               have
               some
               order
               of
               themselves
               ;
               as
               ,
               Anatomy
               ,
               Geography
               ,
               Chronology
               ,
               and
               History
               ;
               or
               in
               which
               a
               good
               natural
               Memory
               can
               contrive
               any
               .
               They
               who
               have
               this
               Faculty
               vigorous
               from
               their
               birth
               ,
               or
               made
               it
               such
               by
               exercise
               ,
               wrong
               themselves
               in
               employing
               the
               precepts
               of
               this
               Art
               for
               that
               purpose
               ;
               as
               a
               Man
               of
               five
               and
               twenty
               years
               old
               should
               do
               if
               he
               made
               use
               of
               spectacles
               ;
               having
               no
               need
               thereof
               .
               But
               it
               is
               onely
               fit
               for
               those
               who
               having
               a
               weak
               Memory
               would
               remember
               many
               barbarous
               names
               or
               some
               coats
               and
               numbers
               ,
               the
               variety
               whereof
               many
               times
               breeds
               confusion
               ;
               for
               the
               recollecting
               of
               which
               ,
               this
               Art
               teaches
               to
               remember
               certain
               shapes
               ,
               figures
               ,
               or
               species
               ,
               sometimes
               the
               most
               uncouth
               that
               can
               be
               excogitated
               ,
               to
               the
               end
               the
               Phancy
               may
               be
               more
               effectually
               moved
               by
               the
               same
               .
            
          
        
         
           
             CONFERENCE
             XXIV
             .
          
           
             
               I.
               Which
               of
               the
               Five
               Senses
               is
               the
               most
               noble
               .
               II.
               Of
               Laughter
               .
            
          
           
             
               I.
               Which
               of
               the
               five
               Senses
               is
               the
               most
               Noble
               .
            
             
               AS
               he
               who
               hath
               the
               present
               sense
               of
               any
               Disease
               ,
               accounts
               that
               the
               greatest
               ;
               so
               they
               who
               exercise
               some
               one
               of
               their
               Senses
               more
               then
               the
               rest
               ,
               who
               get
               profit
               by
               it
               ,
               or
               are
               delighted
               in
               it
               ,
               willingly
               award
               the
               preceedence
               to
               the
               same
               .
               Take
               the
               judgement
               
               of
               a
               Perfumer
               ,
               he
               values
               nothing
               but
               Odors
               and
               the
               smell
               ,
               which
               judgeth
               thereof
               .
               He
               will
               tell
               you
               ,
               that
               if
               we
               had
               the
               perfect
               knowledge
               of
               Aromatical
               Compositions
               ,
               they
               would
               ravish
               all
               our
               Senses
               ;
               that
               Perfume
               must
               needs
               have
               something
               Divine
               in
               it
               ,
               because
               God
               so
               lov'd
               it
               ,
               that
               he
               particularly
               reserv'd
               it
               to
               himself
               ,
               and
               forbad
               all
               others
               to
               use
               a
               certain
               Composition
               ,
               under
               pain
               of
               death
               .
               The
               same
               is
               also
               argu'd
               from
               the
               offence
               we
               take
               at
               the
               evil
               scent
               of
               any
               stinking
               thing
               ,
               that
               so
               the
               very
               name
               of
               it
               passing
               onely
               through
               our
               ears
               displeases
               us
               in
               such
               sort
               ,
               as
               to
               disparage
               the
               truth
               of
               the
               Proverb
               ,
               that
               
                 Words
                 do
                 not
                 stink
              
               ;
               as
               ,
               on
               the
               contrary
               ,
               the
               name
               alone
               of
               the
               Rose
               ,
               Violet
               and
               Jasmin
               ,
               seemes
               to
               recreate
               the
               smelling
               by
               the
               Ear.
               Poets
               and
               Lovers
               will
               be
               for
               the
               Eyes
               and
               the
               Touch.
               They
               who
               understand
               Opticks
               will
               hold
               that
               't
               is
               the
               seeing
               which
               affordeth
               the
               greatest
               wonders
               ;
               Whence
               Comical
               Representations
               move
               so
               powerfully
               ,
               and
               Sight
               hath
               more
               influence
               upon
               us
               then
               Hear-say
               .
               If
               you
               will
               take
               the
               judgement
               of
               Musitians
               ,
               the
               Hearing
               shall
               carry
               the
               Bell
               from
               the
               other
               senses
               ;
               and
               this
               Position
               is
               back'd
               with
               the
               experience
               of
               Melody
               ,
               Perswasion
               ,
               and
               the
               Art
               of
               Oratory
               ;
               which
               caus'd
               Antiquity
               to
               feign
               two
               sorts
               of
               Hercules
               ,
               the
               one
               who
               subdu'd
               monsters
               with
               the
               blows
               of
               his
               club
               ,
               and
               the
               other
               who
               captivated
               his
               Auditors
               with
               chains
               of
               Gold
               ,
               reaching
               from
               his
               Tongue
               to
               their
               Ears
               .
               Philoxenus
               ,
               who
               wish'd
               a
               Crane's
               neck
               ,
               and
               they
               who
               live
               onely
               to
               drink
               and
               eat
               ,
               (
               whereas
               we
               drink
               and
               eat
               to
               live
               )
               will
               give
               the
               preheminence
               to
               the
               Taste
               .
               Wherefore
               ,
               in
               my
               Opinion
               ,
               this
               Question
               is
               hard
               to
               be
               decided
               ,
               because
               it
               requires
               impartial
               Judges
               ,
               whose
               number
               is
               very
               small
               .
            
             
               The
               Second
               said
               ,
               That
               for
               the
               right
               judging
               of
               the
               Cause
               ,
               all
               parties
               ought
               to
               be
               heard
               .
               As
               for
               the
               Sight
               ,
               the
               fabrick
               of
               its
               Organ
               ,
               so
               artificially
               compos'd
               of
               Humours
               and
               Tunicles
               ,
               and
               guarded
               with
               Eye-lids
               and
               Brows
               ,
               as
               so
               many
               ramparts
               for
               its
               preservation
               ,
               sufficiently
               plead
               its
               excellence
               .
               But
               that
               ,
               of
               the
               six
               Couple
               of
               Nerves
               ,
               (
               for
               so
               many
               onely
               there
               are
               )
               in
               the
               Brain
               ,
               the
               first
               and
               the
               second
               are
               peculiarly
               destinated
               to
               the
               Eyes
               ;
               this
               shews
               how
               highly
               Nature
               tenders
               them
               above
               all
               other
               parts
               .
               Moreover
               ,
               Vision
               is
               perform'd
               in
               an
               Instant
               ,
               and
               makes
               present
               to
               us
               those
               things
               which
               are
               as
               remote
               from
               us
               ,
               as
               Heaven
               is
               from
               Earth
               ,
               and
               this
               by
               
                 spiritual
                 qualities
              
               ;
               (
               for
               the
               Actions
               of
               Bodies
               are
               not
               expedited
               but
               in
               Time
               )
               this
               is
               an
               other
               argument
               of
               its
               Excellence
               .
               Further
               ,
               since
               nothing
               is
               more
               goodly
               then
               Light
               ,
               it
               seemes
               to
               follow
               that
               nothing
               is
               more
               excellent
               then
               the
               Sight
               ,
               whose
               Object
               it
               is
               .
               Whence
               some
               Philosophers
               conceiv'd
               the
               Soul
               to
               have
               chosen
               the
               Eyes
               for
               its
               Mansion
               .
               Next
               then
               for
               Hearing
               ;
               this
               Sense
               seemes
               to
               feed
               the
               Soul
               ,
               or
               rather
               to
               give
               it
               birth
               .
               For
               if
               the
               Soul
               be
               consider'd
               naturally
               ,
               its
               food
               and
               life
               is
               to
               understand
               ,
               reason
               ,
               and
               discourse
               ;
               to
               which
               purposes
               the
               Hearing
               alone
               is
               serviceable
               ,
               being
               for
               this
               cause
               term'd
               the
               
                 Sense
                 of
                 Discipline
              
               .
               If
               the
               Soul
               be
               consider'd
               as
               it
               enjoyes
               a
               
               life
               more
               noble
               then
               the
               natural
               ,
               namely
               ,
               that
               of
               Grace
               ;
               the
               Sense
               of
               Hearing
               seemes
               the
               Author
               of
               this
               Life
               .
               For
               ,
               the
               
                 Just
                 lives
                 by
                 Faith
              
               ,
               saith
               the
               Holy
               Scripture
               .
               Now
               this
               Faith
               comes
               from
               Hearing
               ,
               as
               the
               Apostle
               testifies
               ,
               and
               not
               from
               Seeing
               ;
               For
               it
               is
               the
               evidence
               of
               things
               not
               seen
               ;
               and
               where
               we
               see
               ,
               there
               is
               no
               longer
               Faith.
               As
               for
               the
               Smelling
               ;
               indeed
               good
               Odors
               recreate
               the
               Brain
               ,
               repair
               the
               Animal
               Spirits
               ,
               purifie
               and
               fit
               them
               to
               assist
               the
               Soul
               when
               it
               exerciseth
               its
               most
               noble
               operations
               ;
               but
               the
               weak
               Title
               of
               this
               Sense
               seemes
               to
               need
               a
               better
               Advocate
               then
               all
               the
               rest
               .
               The
               Senses
               of
               Tasting
               and
               Touching
               remain
               ,
               but
               both
               in
               the
               same
               degree
               ,
               because
               one
               proceeds
               from
               the
               other
               ;
               Gustation
               being
               a
               sort
               of
               Contact
               .
               In
               considering
               of
               these
               two
               Senses
               ,
               me-thinks
               ,
               I
               hear
               them
               complain
               of
               the
               ingratitude
               of
               Men
               for
               placing
               them
               in
               the
               lowest
               form
               ,
               notwithstanding
               their
               great
               service
               in
               the
               birth
               of
               Mankind
               ,
               by
               Generation
               ,
               which
               is
               a
               kind
               of
               Touching
               ,
               and
               in
               the
               subsequent
               preservation
               thereof
               incessantly
               by
               the
               Sense
               of
               Tasting
               .
               And
               yet
               since
               all
               the
               commendation
               of
               an
               Instrument
               is
               to
               be
               measur'd
               by
               its
               end
               and
               benefit
               ,
               (
               as
               the
               praise
               of
               a
               Knife
               is
               to
               cut
               well
               )
               therefore
               of
               the
               Senses
               ,
               which
               are
               the
               Instruments
               of
               the
               Body
               and
               the
               Soul
               ,
               the
               most
               beneficial
               (
               as
               the
               Touch
               and
               Taste
               are
               )
               must
               be
               the
               most
               noble
               :
               For
               they
               are
               absolutely
               necessary
               to
               our
               Being
               ,
               but
               the
               other
               three
               onely
               to
               our
               Well-being
               ,
               and
               that
               we
               may
               live
               more
               pleasantly
               .
               Moreover
               ,
               Nature
               hath
               so
               highly
               esteemed
               the
               Sense
               of
               Touching
               and
               its
               actions
               ,
               that
               she
               hath
               found
               none
               of
               them
               bad
               or
               useless
               ,
               as
               there
               is
               in
               the
               other
               Senses
               .
               Pain
               it self
               ,
               which
               seemes
               the
               chief
               Enemy
               of
               it
               ,
               is
               so
               necessary
               ,
               that
               without
               the
               same
               ,
               Animals
               (
               as
               Aristotle
               testifies
               )
               would
               perish
               like
               Plants
               ;
               for
               it
               is
               like
               a
               Sentinel
               ,
               taking
               heed
               that
               no
               mischief
               befall
               them
               .
            
             
               The
               Third
               stood
               up
               for
               the
               Hearing
               .
               Sounds
               (
               said
               he
               )
               are
               of
               that
               efficacy
               and
               power
               ,
               that
               amongst
               the
               Objects
               of
               the
               Senses
               ,
               they
               alone
               make
               the
               Soul
               take
               as
               many
               different
               postures
               as
               themselves
               are
               various
               .
               The
               sound
               of
               the
               Trumpet
               ,
               or
               a
               warlike
               Song
               ,
               animates
               and
               puts
               us
               into
               fury
               ;
               change
               the
               Tune
               ,
               and
               you
               make
               the
               weapons
               fall
               out
               of
               the
               hands
               of
               the
               most
               outragious
               .
               Devotion
               is
               enkindled
               by
               it
               ,
               Mirth
               increas'd
               ;
               briefly
               ,
               nothing
               is
               impossible
               to
               it
               .
               It
               s
               action
               is
               so
               noble
               ,
               that
               by
               it
               we
               receive
               the
               notices
               of
               all
               things
               ;
               in
               which
               regard
               the
               Ear
               is
               particularly
               dedicated
               to
               the
               Memory
               :
               Hence
               also
               speech
               is
               more
               efficacious
               ,
               and
               makes
               greater
               impression
               upon
               the
               Mind
               ,
               then
               converse
               onely
               with
               dumb
               Masters
               ,
               or
               the
               contemplation
               of
               things
               by
               help
               of
               the
               Sight
               .
               And
               the
               structure
               of
               its
               Organ
               ,
               both
               internal
               and
               external
               ,
               contriv'd
               with
               so
               many
               Labyrinths
               ,
               a
               Drumb
               ,
               a
               Stirrup
               ,
               an
               Anvil
               ,
               a
               Hammer
               ,
               Membranes
               ,
               Arteries
               ,
               and
               Nerves
               ,
               and
               so
               many
               other
               parts
               fortifi'd
               with
               strong
               battlements
               of
               Bones
               ,
               is
               a
               sufficient
               evidence
               of
               its
               nobleness
               .
            
             
               The
               Fourth
               fell
               into
               commendation
               of
               the
               Eyes
               ,
               which
               are
               the
               windows
               at
               which
               the
               Soul
               most
               manifestly
               shews
               her self
               ,
               
               and
               is
               made
               most
               to
               admire
               her
               Creator
               ;
               but
               he
               added
               ,
               that
               many
               times
               they
               serve
               for
               an
               in-let
               ,
               at
               which
               the
               Devil
               steals
               the
               Soul
               ;
               which
               a
               great
               person
               complains
               that
               he
               lost
               by
               his
               Eyes
               .
               I
               should
               therefore
               attribute
               (
               said
               he
               )
               the
               preeminence
               to
               the
               Touch
               ,
               as
               more
               exquisite
               in
               Man
               then
               in
               any
               Animal
               ,
               and
               consequently
               most
               noble
               ,
               because
               found
               in
               the
               most
               noble
               substance
               .
               For
               't
               is
               probable
               Nature
               gave
               Man
               ,
               by
               way
               of
               preeminence
               ,
               the
               most
               noble
               Faculties
               not
               onely
               in
               the
               Soul
               ,
               but
               also
               in
               the
               Body
               .
               Now
               other
               Animals
               excell
               us
               in
               the
               other
               Senses
               ;
               the
               Dog
               ,
               in
               Smelling
               ;
               the
               Ape
               ,
               in
               Tasting
               ;
               the
               Hart
               ,
               in
               Hearing
               ;
               and
               the
               Eagle
               ,
               in
               Seeing
               .
            
             
               The
               Fifth
               argu'd
               ,
               in
               favour
               of
               Hearing
               ,
               alledging
               that
               a
               Man
               may
               attain
               Knowledge
               without
               Sight
               ;
               and
               that
               upon
               observation
               ,
               Blind
               people
               have
               better
               Memories
               and
               Judgements
               then
               others
               ,
               because
               their
               Souls
               being
               less
               taken
               up
               with
               external
               actions
               ,
               become
               more
               vigorous
               in
               internal
               operations
               ,
               for
               that
               their
               Spirits
               are
               less
               dissipated
               .
               Upon
               which
               consideration
               ,
               a
               certain
               Philosopher
               thought
               fit
               to
               pull
               out
               his
               own
               Eyes
               ,
               that
               so
               he
               might
               be
               more
               free
               for
               contemplation
               ,
               and
               the
               study
               of
               Wisedom
               .
               But
               without
               the
               Hearing
               ,
               it
               is
               impossible
               to
               have
               the
               least
               degree
               of
               Knowledge
               in
               the
               world
               ,
               not
               even
               so
               much
               as
               that
               of
               talking
               familiarly
               to
               little
               Children
               .
               For
               one
               deaf
               by
               Nature
               is
               likewise
               dumb
               ,
               and
               by
               consequence
               altogether
               useless
               to
               humane
               society
               ;
               yea
               ,
               if
               we
               take
               Aristotle's
               word
               for
               it
               ,
               he
               is
               less
               then
               Man.
               For
               Man
               (
               saith
               he
               )
               deserves
               not
               that
               name
               but
               inasmuch
               as
               he
               is
               sociable
               ;
               and
               such
               he
               is
               not
               ,
               if
               he
               be
               unable
               to
               express
               his
               conceptions
               ,
               which
               cannot
               be
               done
               without
               speech
               .
               Of
               which
               speech
               the
               Hearing
               being
               the
               cause
               ,
               the
               same
               is
               also
               the
               cause
               that
               he
               is
               capable
               of
               the
               denomination
               of
               Man.
               And
               being
               thereby
               differenced
               from
               Brutes
               ,
               it
               follows
               that
               it
               is
               the
               most
               noble
               piece
               of
               his
               accoutrements
               .
            
             
               The
               Sixth
               said
               ,
               If
               Nobility
               be
               taken
               for
               Antiquity
               ,
               the
               Touch
               will
               be
               the
               noblest
               of
               the
               Senses
               ;
               because
               it
               appears
               the
               first
               and
               the
               last
               in
               an
               Animal
               .
               Moreover
               ,
               it
               is
               design'd
               for
               the
               noblest
               End
               ,
               to
               wit
               ,
               Propagation
               ,
               by
               which
               the
               individual
               makes
               it self
               eternal
               ;
               and
               which
               is
               more
               ,
               it
               comprehends
               under
               it
               the
               Taste
               ,
               the
               Hearing
               and
               the
               Smelling
               :
               For
               we
               cannot
               Taste
               ,
               Hear
               ,
               or
               Smell
               ,
               unless
               the
               species
               actually
               touch
               the
               Tongue
               ,
               the
               Drum
               of
               the
               Ear
               ,
               and
               the
               Mammillary
               Processes
               .
               Add
               hereunto
               ,
               that
               Utility
               being
               the
               Note
               of
               Excellency
               ,
               as
               is
               seen
               in
               State
               Policy
               ,
               and
               the
               Art
               Military
               ,
               the
               Touch
               must
               be
               the
               most
               excellent
               ;
               since
               it
               serves
               for
               Eyes
               not
               onely
               to
               the
               Blind
               who
               guide
               themselves
               by
               groping
               ,
               but
               also
               to
               some
               Animals
               ,
               as
               Snails
               ,
               Moles
               ,
               and
               also
               all
               Insects
               ,
               who
               make
               use
               of
               their
               hornes
               and
               feet
               as
               dextrously
               as
               others
               of
               their
               Eyes
               .
            
          
           
             
               II.
               Of
               Laughter
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               We
               here
               wanted
               some
               Priests
               of
               that
               God
               of
               Laughter
               ,
               to
               whom
               ,
               as
               Apulieus
               (
               in
               his
               
                 Golden
                 Ass
              
               )
               relates
               ,
               the
               Inhabitants
               of
               the
               City
               of
               Hypate
               celebrated
               
               yearly
               a
               Feast
               ,
               at
               which
               himself
               was
               made
               a
               Victim
               .
               There
               are
               few
               but
               have
               read
               what
               Laughter
               he
               caus'd
               ,
               when
               defending
               himself
               against
               the
               charge
               of
               Murther
               he
               found
               that
               the
               three
               Men
               whom
               he
               thought
               he
               had
               slain
               were
               three
               leathern
               bottles
               ;
               and
               for
               his
               reward
               he
               receiv'd
               this
               promise
               ,
               That
               all
               should
               succeed
               to
               his
               advantage
               .
               Indeed
               Fortune
               seems
               to
               favour
               Laughers
               ;
               whereas
               here
               accusers
               and
               male-contents
               readily
               find
               new
               causes
               of
               dissatisfaction
               and
               complaint
               .
               Whence
               possibly
               arose
               the
               Proverb
               ,
               which
               saith
               ,
               That
               when
               things
               go
               well
               with
               a
               Man
               ,
               He
               hath
               the
               Laughers
               on
               his
               side
               .
               This
               Goddess
               Fortune
               seems
               to
               be
               of
               the
               Humour
               of
               Women
               ,
               (
               in
               whose
               shape
               she
               is
               pourtray'd
               )
               who
               rather
               love
               merry
               persons
               then
               severe
               .
               Yea
               ,
               generally
               ,
               all
               prefer
               a
               jolly
               Humour
               ,
               and
               a
               smilling
               Face
               ,
               before
               the
               solemness
               and
               wrinkled
               brow
               of
               the
               Melancholy
               ;
               which
               you
               may
               daily
               observe
               from
               Children
               ,
               who
               avoid
               the
               latter
               ,
               and
               readily
               run
               to
               the
               former
               ,
               as
               it
               were
               by
               instinct
               of
               Nature
               .
               The
               Latin
               Distick
               saith
               ,
               That
               the
               Spleen
               causeth
               Laughter
               ;
               
               possibly
               because
               it
               serves
               for
               the
               receptacle
               of
               Melancholy
               which
               hinders
               it
               ;
               just
               as
               white
               Wine
               ,
               having
               more
               lee
               or
               sediment
               at
               the
               bottome
               then
               Claret
               ,
               retaineth
               less
               thereof
               in
               its
               substance
               ,
               and
               is
               consequently
               more
               diuretical
               .
            
             
               The
               second
               said
               ,
               That
               the
               first
               rise
               of
               laughter
               is
               in
               the
               Phancy
               ,
               which
               figuring
               to
               it
               selfsome
               species
               not
               well
               according
               together
               ,
               represents
               a
               disproportion
               to
               the
               Intellect
               ,
               not
               wholly
               disagreeable
               ,
               for
               then
               it
               would
               displease
               ,
               but
               absurd
               ,
               new
               ,
               and
               unordinary
               .
               Then
               the
               Judgement
               coming
               to
               conjoyn
               those
               disproportionate
               species
               ,
               makes
               a
               compound
               thereof
               ;
               which
               not
               agreeing
               with
               what
               was
               expected
               from
               them
               ,
               the
               Judgement
               cannot
               wholly
               approve
               of
               the
               same
               by
               reason
               of
               the
               disproportion
               ,
               nor
               yet
               wholly
               reject
               it
               ,
               by
               reason
               of
               something
               which
               pleases
               it
               within
               .
               From
               this
               contest
               ariseth
               a
               sally
               of
               the
               Faculty
               ,
               which
               during
               this
               contrariety
               ,
               causeth
               contraction
               of
               the
               Nerves
               .
               Which
               if
               it
               be
               but
               small
               ,
               it
               produceth
               onely
               smiling
               ;
               but
               if
               it
               be
               violent
               ,
               then
               by
               the
               confluence
               of
               the
               Spirits
               it
               causeth
               loud
               laughter
               .
               Now
               that
               Laughter
               is
               seated
               in
               the
               Imagination
               appears
               hence
               ,
               that
               if
               we
               have
               heard
               or
               seen
               some
               ridiculous
               thing
               ,
               we
               many
               times
               laugh
               at
               it
               ,
               though
               the
               Object
               be
               not
               present
               .
               'T
               is
               also
               Disproportion
               that
               makes
               us
               laugh
               ,
               for
               we
               do
               not
               so
               when
               we
               behold
               a
               great
               Beauty
               ;
               but
               we
               do
               so
               when
               we
               look
               upon
               some
               odd
               ill-contriv'd
               countenance
               ,
               or
               when
               we
               find
               little
               sutableness
               between
               the
               Objects
               which
               are
               represented
               to
               us
               ;
               as
               an
               Old-man
               making
               Love
               ,
               a
               huge
               Hat
               upon
               a
               small
               Head
               ,
               one
               intending
               to
               make
               a
               graceful
               Reverence
               ,
               or
               cut
               a
               fine
               caper
               and
               falling
               all
               along
               ;
               in
               brief
               ,
               every
               thing
               that
               is
               said
               or
               done
               incongruously
               besides
               our
               expectation
               ;
               especially
               if
               no
               other
               more
               violent
               Passion
               interpose
               ,
               as
               Fear
               ,
               Respect
               ,
               and
               Pity
               ,
               which
               suppress
               Laughter
               .
               We
               laugh
               at
               a
               Man
               that
               falls
               down
               ,
               but
               should
               he
               break
               his
               neck
               with
               the
               fall
               ,
               our
               Laughter
               would
               give
               place
               to
               Compassion
               .
               In
               fine
               ,
               it
               appears
               that
               there
               is
               made
               a
               retraction
               
               of
               the
               Nerves
               during
               Laughter
               ;
               for
               we
               see
               a
               Convulsion
               causeth
               the
               same
               motion
               of
               the
               Muscles
               of
               the
               Face
               that
               Laughter
               doth
               ;
               whence
               cometh
               that
               malady
               which
               is
               called
               
                 Risus
                 Sardonicus
              
               ,
               in
               which
               ,
               by
               the
               retraction
               of
               the
               Nerves
               towards
               their
               Original
               ,
               the
               Patient
               seemes
               to
               laugh
               as
               he
               dyes
               .
            
             
               The
               Third
               said
               ,
               He
               knew
               not
               whether
               of
               the
               two
               had
               most
               reason
               ,
               Democritus
               the
               Laugher
               ,
               or
               Heraclitus
               the
               Weeper
               .
               For
               though
               the
               Faculty
               of
               Laughing
               be
               peculiar
               to
               Man
               ,
               and
               inseparable
               from
               Reason
               ,
               yet
               immoderate
               Laughter
               is
               as
               unacceptable
               as
               continual
               Tears
               .
               And
               whereas
               we
               read
               in
               the
               Holy
               Scripture
               that
               our
               Lord
               sometimes
               wept
               ,
               but
               not
               that
               he
               ever
               laught
               ;
               this
               may
               be
               resolv'd
               ,
               That
               nothing
               was
               new
               to
               him
               :
               The
               same
               being
               recorded
               of
               Heathens
               ,
               so
               stay'd
               and
               reserv'd
               that
               they
               were
               never
               seen
               to
               laugh
               ;
               as
               
                 Crassus
                 ,
                 Cato
              
               the
               Censor
               ,
               Phocion
               ,
               and
               some
               others
               .
               There
               is
               more
               difficulty
               in
               stating
               the
               Cause
               of
               Laughter
               .
               Aristotle
               attributes
               it
               to
               the
               Diaphragme
               which
               is
               dilated
               by
               heat
               .
               But
               seeing
               we
               laugh
               less
               in
               a
               Fever
               when
               the
               Diaphragme
               is
               most
               heated
               ,
               it
               is
               certain
               ,
               either
               that
               every
               heat
               of
               the
               Diaphragme
               doth
               not
               produce
               this
               effect
               ,
               or
               some
               other
               cause
               must
               be
               joyned
               with
               it
               .
               Which
               I
               conceive
               to
               be
               an
               impression
               made
               in
               our
               Senses
               ,
               and
               by
               them
               in
               our
               Phancy
               ,
               of
               some
               agreeable
               ,
               unusual
               ,
               and
               un-foreseen
               Object
               ,
               when
               the
               same
               slips
               into
               it
               unawares
               .
               Which
               Object
               ,
               exciting
               Joy
               in
               us
               by
               the
               Dilatation
               of
               the
               Spirits
               ,
               which
               is
               made
               first
               in
               the
               Arteries
               of
               the
               Brain
               ,
               and
               thereby
               insinuated
               into
               these
               of
               the
               Heart
               which
               opens
               to
               that
               Joy
               ;
               those
               dilated
               Spirits
               swell
               the
               Blood
               in
               the
               Veins
               which
               accompanies
               them
               ;
               so
               that
               not
               being
               containable
               in
               their
               own
               place
               ,
               the
               Veins
               and
               Arteries
               swell
               till
               they
               make
               a
               reflux
               in
               the
               Brain
               ,
               Diaphragme
               ,
               Lungs
               ,
               Face
               ,
               and
               all
               the
               parts
               of
               the
               Body
               ,
               where
               they
               cause
               the
               concussion
               and
               agitation
               observ'd
               in
               excessive
               Laughter
               ,
               and
               sometimes
               Tears
               ,
               by
               the
               compression
               of
               the
               Brain
               ;
               whilst
               it
               is
               not
               possible
               for
               any
               to
               check
               the
               eruption
               ,
               what
               ever
               respect
               be
               presented
               to
               them
               ;
               yea
               ,
               sometimes
               the
               Spirits
               are
               so
               rarifi'd
               that
               they
               evaporate
               ,
               whence
               follows
               sudden
               death
               ;
               as
               it
               befell
               Chrysippus
               of
               old
               ,
               who
               seeing
               an
               Ass
               eat
               figgs
               at
               the
               end
               of
               his
               table
               ,
               fell
               into
               so
               vehement
               Laughter
               that
               he
               dy'd
               immediately
               .
            
             
               The
               Fourth
               said
               ,
               Laughter
               is
               a
               motion
               of
               the
               Body
               which
               follows
               that
               of
               the
               Soul.
               Its
               Object
               is
               a
               sudden
               Joy
               surprizing
               us
               ,
               as
               a
               pleasant
               word
               after
               a
               serious
               discourse
               .
               The
               scorn
               we
               make
               of
               any
               one
               causeth
               Laughter
               likewise
               ;
               because
               Contempt
               is
               a
               kind
               of
               Anger
               made
               up
               of
               Pleasure
               and
               Grief
               .
               When
               the
               Pleasure
               happens
               to
               be
               greater
               then
               the
               Grief
               ,
               (
               as
               it
               happens
               when
               our
               Enemy
               is
               so
               weak
               that
               we
               can
               be
               reveng'd
               on
               him
               when
               we
               list
               )
               this
               contentment
               causeth
               us
               to
               laugh
               .
               And
               hence
               it
               is
               that
               Sleighting
               is
               more
               offensive
               then
               Hatred
               alone
               .
               Joubertus
               thinks
               ,
               Laughter
               is
               excited
               when
               Pleasure
               expands
               the
               Heart
               ,
               which
               by
               that
               dilatation
               gives
               motion
               to
               the
               Diaphragme
               ,
               and
               this
               consequently
               draws
               the
               Muscles
               of
               the
               Lipps
               .
               Aristotle
               saith
               ,
               
               that
               by
               tickling
               a
               motion
               is
               caused
               in
               the
               Spirits
               ,
               which
               go
               and
               come
               to
               the
               place
               where
               the
               Man
               feels
               the
               Pleasure
               ;
               which
               Spirits
               passing
               and
               repassing
               light
               upon
               the
               Nerves
               ,
               who
               being
               too
               sensible
               and
               sollicited
               by
               the
               continual
               motion
               and
               agitation
               thereof
               ,
               endeavour
               to
               drive
               the
               same
               away
               ;
               and
               to
               that
               purpose
               contract
               themselves
               ,
               and
               draw
               unto
               themselves
               the
               parts
               into
               which
               they
               are
               inserted
               .
               Hence
               ,
               in
               a
               great
               Laughter
               ,
               a
               Man
               is
               forc'd
               to
               compress
               himself
               ,
               and
               the
               sides
               ake
               with
               much
               laughing
               ,
               by
               reason
               of
               the
               tension
               of
               the
               Muscles
               and
               Nerves
               ,
               which
               are
               most
               agitated
               in
               that
               place
               .
               Wherefore
               ,
               in
               my
               judgement
               ,
               Laughter
               is
               caus'd
               in
               this
               sort
               .
               The
               sudden
               Pleasure
               or
               Titillation
               excites
               a
               motion
               of
               the
               Spirits
               ,
               which
               being
               very
               subtile
               are
               easily
               carry'd
               up
               to
               the
               Head
               ;
               there
               their
               agitation
               and
               motion
               importunes
               the
               Nerves
               and
               the
               Brain
               ,
               so
               that
               in
               the
               midst
               of
               this
               Pleasure
               there
               is
               caus'd
               a
               kind
               of
               Convulsive
               Motion
               .
               And
               for
               that
               this
               agitation
               is
               chiefly
               inward
               ,
               therefore
               the
               internal
               parts
               first
               feel
               the
               effects
               of
               that
               gentle
               Convulsion
               :
               the
               Diaphragme
               being
               more
               pliant
               ,
               and
               receiving
               more
               Nerves
               of
               the
               sixth
               Conjugation
               ,
               is
               agitated
               the
               most
               vehemently
               .
               In
               profuse
               Laughter
               the
               Nerves
               of
               the
               whole
               Body
               sympathize
               with
               this
               disposition
               of
               the
               Brain
               ,
               their
               Common
               Original
               ;
               which
               being
               importun'd
               by
               those
               Spirits
               ,
               (
               who
               ,
               though
               but
               natural
               ,
               are
               yet
               able
               to
               incommode
               the
               same
               by
               their
               too
               great
               agitation
               )
               it
               contracts
               it self
               to
               be
               discharged
               of
               them
               ,
               attracting
               the
               Nerves
               to
               it self
               as
               much
               as
               it
               can
               ;
               whence
               proceeds
               this
               kind
               of
               Convulsion
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               cause
               of
               Laughter
               is
               two-fold
               ,
               namely
               ,
               its
               Object
               which
               is
               of
               great
               latitude
               ,
               as
               good
               news
               ,
               unexpected
               joy
               ,
               which
               it
               is
               impossible
               to
               receive
               without
               laughing
               ;
               and
               its
               Subject
               ,
               which
               is
               indeed
               the
               Diaphragme
               ;
               for
               they
               who
               are
               wounded
               in
               that
               part
               seem
               to
               dye
               laughing
               ,
               as
               Hippocrates
               ,
               in
               the
               seventh
               of
               his
               Epidemicks
               ,
               observes
               to
               have
               befallen
               one
               Plychon
               for
               the
               same
               cause
               :
               And
               this
               is
               no
               otherwise
               then
               as
               a
               certain
               kind
               of
               Ranunculus
               ,
               (
               an
               Herb
               ,
               we
               call
               Crowfoot
               )
               being
               eaten
               causeth
               loss
               of
               the
               Spirits
               ,
               and
               by
               the
               contraction
               of
               the
               Lips
               represents
               the
               Convulsion
               which
               is
               made
               during
               Laughter
               .
            
          
        
         
           
             CONFERENCE
             XXV
             .
          
           
             
               I.
               Of
               the
               Diversity
               of
               Countenances
               .
               II.
               Whether
               Man
               or
               Woman
               be
               the
               more
               noble
               .
            
          
           
             
               I.
               Of
               the
               Diversity
               of
               Countenances
               ▪
            
             
               IDentity
               is
               so
               disagreeable
               ,
               that
               in
               all
               the
               objects
               of
               the
               Senses
               it
               displeases
               us
               .
               Our
               Taste
               is
               glutted
               with
               alwayes
               eating
               the
               same
               Bread.
               The
               most
               excellent
               Odour
               ,
               at
               length
               ,
               causeth
               the
               Head-ake
               .
               To
               look
               too
               wistly
               upon
               the
               same
               object
               ,
               or
               to
               be
               too
               long
               together
               beheld
               by
               the
               same
               Eye
               fixed
               upon
               us
               ,
               is
               
               troublesome
               .
               The
               Ear
               is
               tyr'd
               with
               twice
               hearing
               the
               same
               Tune
               ,
               and
               being
               continually
               struck
               upon
               by
               one
               and
               the
               same
               discourse
               ,
               how
               excellent
               soever
               it
               be
               .
               The
               Touch
               ,
               the
               grossest
               of
               all
               the
               Senses
               ,
               is
               weary
               of
               one
               and
               the
               same
               temper
               of
               Air
               ;
               whence
               is
               drawn
               a
               certain
               consequence
               ,
               That
               the
               people
               under
               the
               Equinoctial
               ,
               or
               other
               Climate
               alwayes
               like
               to
               it self
               ,
               are
               sooner
               weary
               of
               living
               ,
               then
               others
               who
               have
               not
               leasure
               to
               be
               tyr'd
               with
               one
               season
               because
               another
               soon
               succeeds
               it
               .
               On
               the
               contrary
               ,
               we
               see
               variety
               of
               Food
               raiseth
               the
               languishing
               Appetite
               ;
               the
               diversity
               of
               Odors
               which
               succeed
               one
               another
               ,
               delight
               the
               Smelling
               .
               Nothing
               is
               more
               acceptable
               to
               the
               Sight
               then
               a
               Meadow
               checker'd
               with
               several
               colours
               ,
               or
               a
               garden
               variegated
               with
               Tulips
               and
               other
               Flowers
               ,
               of
               all
               sorts
               and
               hues
               which
               the
               Spring
               discloses
               .
               Harmony
               proceeds
               from
               the
               variety
               of
               Notes
               ;
               and
               the
               Orator
               who
               would
               move
               his
               Auditors
               must
               not
               speak
               too
               long
               upon
               the
               same
               thing
               in
               the
               same
               words
               ;
               he
               must
               alter
               his
               gesture
               and
               voice
               ,
               and
               the
               pauses
               which
               distinguish
               his
               action
               are
               very
               serviceable
               to
               that
               purpose
               .
               But
               as
               there
               is
               nothing
               more
               swift
               then
               the
               Sight
               ,
               so
               no
               Sense
               is
               sooner
               weary
               with
               the
               semblance
               of
               its
               objects
               .
               The
               reason
               whereof
               is
               this
               ,
               being
               a
               most
               active
               sense
               ,
               its
               operation
               doth
               not
               make
               it self
               perceiv'd
               by
               the
               Eye
               ,
               but
               by
               the
               changing
               of
               the
               object
               .
               So
               that
               when
               it
               beholds
               alwayes
               the
               same
               thing
               ,
               it
               seemes
               to
               it self
               as
               if
               it
               beheld
               nothing
               .
               Look
               upon
               the
               Earth
               all
               cover'd
               with
               Snow
               ,
               or
               a
               Chamber
               wholly
               hung
               with
               Black
               ,
               or
               some
               other
               single
               colour
               ,
               the
               Sight
               is
               offended
               therewith
               :
               If
               Green
               offends
               us
               less
               ,
               it
               is
               because
               it
               is
               compounded
               of
               Yellow
               and
               Blew
               ,
               and
               the
               best
               blended
               of
               all
               the
               Colours
               ,
               and
               as
               such
               reunites
               the
               visual
               rayes
               between
               its
               two
               extremes
               ;
               yet
               it
               affordeth
               nothing
               near
               the
               delightfulness
               that
               ariseth
               from
               the
               variety
               of
               Tapistry
               .
               I
               conceive
               therefore
               that
               the
               chief
               end
               of
               the
               diversity
               of
               Countenances
               ,
               is
               Distinction
               ,
               and
               lest
               the
               same
               thing
               should
               betide
               Women
               that
               did
               Alcmena
               ,
               in
               Plautus
               ,
               who
               suffer'd
               Jupiter
               to
               quarter
               with
               her
               ,
               because
               she
               took
               him
               for
               her
               Husband
               Amphitryo
               .
               But
               the
               subordinate
               end
               is
               the
               Contentment
               which
               Man
               finds
               in
               this
               variety
               .
               As
               for
               other
               causes
               ,
               the
               Efficient
               indeed
               doth
               something
               ;
               for
               Children
               commonly
               resemble
               their
               Fathers
               and
               Mothers
               :
               But
               the
               Material
               contributes
               very
               much
               hereunto
               ;
               so
               that
               they
               who
               (
               for
               example
               )
               are
               begotten
               of
               a
               Masculine
               and
               Feminine
               Geniture
               ,
               wherein
               the
               sanguine
               temper
               is
               equally
               prevalent
               ,
               resemble
               one
               another
               ,
               and
               have
               a
               ruddy
               and
               well
               shap'd
               Countenance
               .
               But
               because
               't
               is
               next
               to
               impossible
               ,
               that
               the
               said
               temper
               should
               be
               equally
               found
               in
               two
               different
               subjects
               ,
               thence
               ariseth
               the
               variety
               of
               Complexions
               and
               Lineaments
               .
            
             
               The
               Second
               said
               ,
               There
               is
               as
               great
               variety
               in
               all
               natural
               things
               as
               in
               Faces
               ,
               though
               it
               be
               not
               so
               remarkable
               to
               us
               .
               For
               we
               see
               Birds
               and
               Beasts
               distinguish
               one
               another
               very
               well
               .
               Now
               the
               Final
               Cause
               of
               this
               Diversity
               seemes
               to
               me
               to
               be
               the
               ornament
               of
               the
               World
               ,
               
               which
               otherwise
               would
               have
               nothing
               less
               then
               the
               
               importance
               of
               its
               name
               .
               Musick
               and
               Painting
               receive
               graces
               from
               things
               which
               in
               reality
               are
               nothing
               ,
               namely
               ,
               Pauses
               ,
               which
               are
               onely
               privations
               of
               Notes
               ;
               and
               shadows
               ,
               which
               are
               defects
               of
               light
               .
               This
               diversity
               of
               Visages
               ,
               which
               ariseth
               from
               that
               of
               the
               persons
               and
               their
               inclinations
               ,
               is
               as
               well
               contributary
               to
               the
               splendour
               and
               beauty
               of
               a
               state
               as
               of
               nature
               .
               For
               if
               all
               things
               were
               alike
               ,
               there
               would
               be
               a
               confus'd
               identity
               and
               general
               disorder
               ,
               not
               much
               different
               from
               the
               ancient
               Chaos
               .
               Nothing
               would
               be
               acted
               in
               Nature
               ;
               for
               action
               is
               not
               between
               things
               like
               ,
               but
               between
               things
               contrary
               .
               Nor
               would
               there
               be
               Beauty
               in
               the
               Countenance
               ,
               if
               there
               were
               not
               diversity
               in
               the
               parts
               ;
               but
               all
               the
               Face
               were
               Eye
               or
               Nose
               .
               For
               Beauty
               ariseth
               from
               Proportion
               ,
               and
               this
               from
               the
               correspondence
               of
               many
               different
               parts
               .
               Very
               little
               would
               there
               be
               amongst
               Men
               ,
               if
               all
               were
               alike
               ;
               there
               being
               no
               Beauty
               when
               there
               is
               no
               deformity
               whereunto
               it
               may
               be
               compar'd
               ;
               and
               who
               so
               takes
               away
               Beauty
               takes
               away
               Love
               ,
               of
               which
               it
               is
               the
               foundation
               .
               This
               divine
               link
               of
               humane
               society
               would
               be
               destroy'd
               ;
               for
               Love
               is
               a
               desire
               to
               obtain
               what
               we
               want
               ,
               and
               another
               possesseth
               ;
               and
               therefore
               it
               cannot
               exist
               but
               between
               persons
               unlike
               .
               Nor
               could
               a
               State
               consist
               longer
               ;
               because
               all
               Men
               being
               externally
               alike
               ,
               would
               be
               so
               internally
               too
               ;
               all
               would
               be
               of
               the
               same
               profession
               ,
               and
               no
               longer
               seek
               to
               supply
               one
               anothers
               mutual
               necessities
               .
               Now
               this
               diversity
               of
               persons
               proceeds
               from
               the
               divers
               mixture
               of
               the
               four
               Humours
               ;
               which
               being
               never
               found
               twice
               temper'd
               in
               the
               same
               sort
               ,
               (
               each
               one
               having
               his
               peculiar
               constitution
               ,
               which
               the
               Physitians
               call
               Idiosyncrasie
               )
               they
               never
               produce
               the
               same
               person
               twice
               ,
               nor
               consequently
               one
               and
               the
               same
               surface
               ,
               or
               external
               shape
               ,
               alike
               .
               If
               the
               Matter
               design'd
               to
               constitute
               and
               nourish
               the
               bones
               be
               in
               too
               great
               quantity
               ,
               the
               Man
               is
               born
               robust
               ,
               large
               ,
               and
               bony
               ;
               if
               it
               be
               defective
               ,
               he
               becomes
               a
               dwarf
               and
               a
               weakling
               .
               Again
               ,
               this
               Matter
               ,
               according
               as
               it
               carried
               to
               every
               bone
               in
               particular
               ,
               gives
               a
               differing
               conformation
               to
               the
               same
               ,
               which
               is
               also
               derived
               to
               the
               Muscles
               spread
               over
               those
               bones
               from
               which
               they
               borrow
               the
               external
               figure
               which
               they
               communicate
               to
               the
               skin
               .
            
             
               The
               Third
               said
               ,
               He
               found
               two
               Causes
               of
               the
               Diversity
               of
               Countenances
               :
               One
               in
               Heaven
               ;
               The
               other
               in
               the
               Heads
               of
               Women
               ,
               namely
               ,
               in
               their
               Imaginations
               .
               Heaven
               is
               never
               found
               twice
               in
               the
               same
               posture
               ,
               by
               reason
               of
               the
               manifold
               Motions
               and
               Conjunctions
               of
               the
               Planets
               ,
               and
               yet
               't
               is
               the
               Sun
               and
               Man
               that
               generate
               a
               Man
               ;
               and
               what
               is
               said
               of
               the
               Sun
               ,
               ought
               likewise
               to
               be
               understood
               of
               the
               other
               Coelestial
               Bodies
               .
               It
               is
               necessary
               then
               that
               this
               variety
               in
               the
               Cause
               produce
               also
               variety
               in
               the
               Effect
               .
               Hence
               it
               is
               ,
               that
               Twins
               have
               so
               great
               resemblance
               together
               ,
               as
               having
               been
               conceiv'd
               and
               born
               under
               the
               same
               Constellation
               .
               As
               for
               the
               Imagination
               ,
               't
               is
               certain
               ,
               that
               of
               the
               Mother
               which
               intervenes
               at
               the
               time
               of
               Conception
               ,
               more
               powerfully
               determines
               the
               shape
               and
               colour
               of
               the
               Foetus
               then
               any
               other
               Cause
               ;
               as
               appears
               by
               the
               marks
               which
               Infants
               bring
               with
               them
               
               from
               their
               Mothers
               Womb
               ;
               who
               well
               remember
               that
               such
               things
               were
               in
               their
               Phancy
               ,
               and
               that
               they
               had
               a
               vehement
               apprehension
               of
               the
               same
               .
               So
               that
               as
               many
               different
               Imaginations
               as
               Women
               have
               when
               they
               conceive
               ,
               make
               so
               many
               Countenances
               and
               other
               parts
               of
               the
               Body
               different
               .
            
          
           
             
               II.
               Whether
               is
               the
               more
               noble
               ,
               Man
               or
               Woman
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               in
               times
               of
               old
               there
               was
               found
               at
               Rome
               a
               Widower
               that
               had
               buried
               two
               and
               twenty
               Wives
               ,
               and
               at
               the
               same
               time
               a
               Widow
               that
               survived
               her
               two
               and
               twentieth
               Husband
               ;
               these
               two
               the
               people
               of
               Rome
               constrain'd
               to
               marry
               together
               ,
               after
               which
               ,
               both
               Men
               and
               Women
               awaited
               which
               of
               the
               two
               would
               dye
               first
               ;
               at
               length
               the
               Woman
               dy'd
               first
               ,
               and
               all
               the
               Men
               ,
               even
               to
               the
               little
               Boyes
               ,
               went
               to
               her
               interment
               ,
               every
               one
               with
               a
               branch
               of
               Lawrel
               in
               his
               Hand
               ,
               as
               having
               obtaind
               the
               victory
               over
               that
               Sex.
               This
               Question
               of
               the
               nobleness
               and
               dignity
               of
               the
               one
               above
               the
               other
               ,
               is
               of
               greater
               consequence
               then
               that
               other
               ,
               in
               which
               not
               onely
               Women
               very
               frequently
               get
               the
               better
               ,
               there
               being
               more
               old
               women
               then
               old
               men
               ,
               through
               the
               sundry
               dangers
               whereunto
               men
               are
               expos'd
               ,
               and
               from
               which
               women
               are
               exempted
               ;
               but
               also
               Stags
               and
               Ravens
               ,
               which
               live
               hundreds
               of
               years
               ,
               much
               surpass
               either
               of
               them
               .
               But
               one
               of
               the
               greatest
               difficulties
               arising
               in
               the
               discussion
               of
               this
               Controversie
               ,
               is
               ,
               that
               there
               is
               no
               Judge
               found
               but
               is
               interessed
               in
               the
               Cause
               :
               Do
               not
               think
               that
               the
               determination
               of
               this
               Point
               is
               of
               little
               importance
               .
               For
               we
               should
               have
               none
               of
               those
               dismal
               feuds
               both
               in
               high
               and
               mean
               families
               ,
               did
               not
               women
               go
               about
               to
               command
               over
               men
               instead
               of
               obeying
               them
               .
               Now
               whether
               the
               business
               be
               fairly
               arbitrated
               ,
               or
               whether
               it
               be
               yielded
               ,
               out
               of
               complacency
               to
               that
               Sex
               ,
               which
               loves
               to
               be
               commanded
               ,
               and
               out
               of
               pity
               its
               frugality
               and
               weakness
               ;
               upon
               examination
               of
               the
               reasons
               of
               either
               side
               ,
               I
               find
               it
               safer
               to
               suspend
               my
               judgement
               ,
               that
               I
               may
               neither
               betray
               my
               own
               party
               ,
               nor
               incense
               the
               other
               ;
               which
               ,
               they
               say
               ,
               is
               not
               so
               easily
               reconciled
               as
               it
               is
               offended
               .
            
             
               The
               Second
               said
               ,
               That
               the
               courtship
               and
               suing
               which
               Men
               use
               to
               Women
               ,
               is
               a
               tacite
               but
               sufficient
               argument
               of
               the
               esteem
               wherein
               they
               hold
               them
               ;
               for
               we
               do
               not
               seek
               after
               a
               thing
               which
               we
               under-value
               .
               But
               the
               praecellence
               of
               Women
               above
               Men
               is
               principally
               argu'd
               from
               the
               Place
               ,
               the
               Matter
               ,
               and
               the
               Order
               of
               their
               Creation
               .
               For
               Man
               had
               not
               the
               advantage
               to
               be
               created
               in
               the
               Terrestrial
               Paradise
               ,
               as
               Woman
               had
               ,
               who
               also
               was
               produc'd
               out
               of
               a
               more
               noble
               matter
               then
               he
               ;
               for
               he
               was
               made
               out
               of
               the
               Earth
               ,
               and
               she
               out
               of
               one
               of
               the
               Man's
               ribbs
               .
               And
               as
               for
               the
               Order
               of
               the
               Creation
               ,
               God
               ,
               in
               the
               production
               of
               Mixt
               Bodies
               ,
               begun
               with
               the
               meanest
               things
               ,
               and
               ended
               with
               the
               noblest
               .
               He
               first
               made
               the
               Earth
               and
               the
               Sea
               ,
               then
               Plants
               ,
               Fishes
               ,
               and
               the
               other
               Brutes
               .
               After
               which
               ,
               he
               created
               Man
               ,
               as
               the
               Master
               of
               all
               things
               ;
               and
               lastly
               ,
               Woman
               ,
               as
               the
               Master-piece
               of
               Nature
               ,
               and
               the
               Model
               of
               all
               Perfections
               ,
               Mistress
               of
               Man
               ,
               stronger
               
               then
               he
               ,
               as
               the
               Scripture
               saith
               ;
               and
               consequently
               Mistress
               of
               all
               the
               Creatures
               .
               Moreover
               ,
               there
               is
               no
               sort
               of
               Goods
               but
               are
               found
               in
               a
               higher
               degree
               in
               Woman
               then
               in
               Man.
               For
               as
               for
               the
               Goods
               of
               the
               Body
               ,
               the
               chief
               whereof
               is
               Beauty
               ,
               Men
               have
               therein
               utterly
               lost
               the
               cause
               ;
               which
               they
               will
               be
               as
               little
               able
               to
               carry
               in
               reference
               to
               the
               Goods
               of
               the
               Mind
               :
               For
               the
               same
               are
               found
               more
               vigorous
               ,
               and
               attain
               sooner
               to
               maturity
               in
               Women
               ,
               who
               ,
               upon
               that
               account
               ,
               are
               by
               the
               Laws
               adjudg'd
               Puberes
               at
               twelve
               years
               of
               age
               ,
               and
               Boyes
               not
               till
               fourteen
               .
               They
               commonly
               perform
               more
               actions
               of
               Virtue
               then
               Men
               ;
               and
               indeed
               they
               have
               more
               need
               thereof
               ,
               to
               with-stand
               the
               assaults
               continually
               made
               upon
               their
               Chastity
               ,
               which
               is
               not
               too
               often
               found
               in
               the
               other
               Sex.
               They
               are
               acknowledg'd
               by
               all
               ,
               to
               be
               more
               merciful
               ,
               faithful
               ,
               and
               charitable
               then
               Men
               ;
               so
               Devout
               ,
               that
               the
               Church
               (
               which
               cannot
               err
               )
               termes
               them
               by
               no
               other
               name
               ;
               and
               so
               patient
               ,
               that
               God
               hath
               judg'd
               them
               alone
               worthy
               to
               carry
               their
               Children
               nine
               moneths
               in
               their
               bellies
               ;
               no
               doubt
               ,
               because
               Men
               had
               not
               Virtue
               and
               Resolution
               enough
               for
               that
               office
               .
               The
               Poets
               never
               feign'd
               but
               one
               Jupiter
               ,
               that
               was
               able
               to
               bear
               an
               Infant
               in
               his
               Body
               ,
               though
               it
               were
               but
               for
               a
               few
               moneths
               .
               In
               fine
               ,
               there
               is
               no
               Science
               or
               Art
               in
               which
               Women
               have
               not
               excell'd
               ;
               witness
               the
               two
               Virgins
               ,
               Desroches
               ,
               and
               
                 de
                 Gournai
              
               ,
               the
               Vicountess
               of
               Auchi
               ,
               and
               
                 Juliana
                 Morel
              
               ,
               a
               Sister
               Jacobine
               of
               Avignon
               ,
               who
               understands
               fourteen
               Languages
               ;
               and
               ,
               at
               Lyons
               ,
               maintain'd
               Theses
               in
               Philosophy
               at
               the
               age
               of
               thirteen
               years
               ;
               so
               also
               of
               old
               ,
               Diotima
               and
               Aspacia
               were
               so
               excellent
               in
               Philosophy
               ,
               that
               Socrates
               was
               not
               asham'd
               to
               go
               to
               their
               publick
               Lectures
               ;
               in
               Astrology
               ,
               Hipatia
               of
               Alexandria
               ,
               the
               Wife
               of
               Isidore
               the
               Philosopher
               ;
               in
               Oratory
               ,
               Tullia
               ,
               the
               Daughter
               ,
               and
               doubly
               heiress
               of
               Cicero
               ;
               and
               Cornelia
               ,
               who
               taught
               Eloquence
               to
               the
               Gracchi
               her
               Sons
               ;
               in
               Poetry
               ,
               Sappho
               ,
               the
               inventress
               of
               Saphick
               Verses
               ;
               and
               the
               three
               Corynnae
               ,
               of
               whom
               the
               first
               overcame
               Pindar
               ,
               the
               Prince
               of
               Lyrick
               Poets
               ,
               five
               times
               ;
               and
               in
               Painture
               ,
               Irene
               and
               Calypso
               ,
               in
               the
               dayes
               of
               Varro
               .
               If
               there
               have
               been
               Prophets
               ,
               there
               have
               also
               been
               Prophetesses
               and
               Sybils
               ;
               yea
               ,
               they
               were
               Virgins
               ,
               of
               old
               ,
               that
               render'd
               the
               Oracles
               at
               Delphos
               .
               In
               brief
               ,
               if
               there
               have
               been
               war-like
               Men
               ,
               there
               have
               been
               Amazons
               too
               ,
               who
               have
               shew'd
               that
               Valour
               is
               not
               solely
               Masculine
               .
               And
               ,
               in
               our
               dayes
               ,
               there
               have
               been
               found
               Maidens
               that
               have
               fought
               very
               courageously
               ,
               whose
               Sex
               was
               not
               known
               till
               they
               were
               stript
               after
               they
               had
               been
               slain
               in
               battle
               .
               But
               these
               Feminine
               Virtues
               are
               not
               so
               much
               celebrated
               as
               those
               of
               Men
               ,
               by
               reason
               of
               the
               Envy
               which
               they
               bear
               to
               the
               Sex
               ,
               having
               subjected
               the
               same
               to
               such
               a
               pass
               ,
               that
               they
               are
               enforc'd
               to
               support
               all
               our
               defects
               .
               Though
               indeed
               ,
               Women
               may
               say
               to
               Men
               as
               the
               Lyon
               did
               to
               a
               Man
               ,
               who
               shew'd
               him
               the
               picture
               of
               a
               Man
               killing
               a
               Lyon
               ;
               If
               Lyons
               (
               said
               he
               )
               were
               addicted
               to
               painting
               ,
               you
               would
               see
               more
               Men
               kill'd
               by
               Lyons
               ,
               then
               Lyons
               by
               Men.
               If
               Women
               had
               had
               the
               making
               of
               Laws
               and
               Histories
               ,
               you
               would
               see
               more
               Virtues
               exercis'd
               by
               Women
               then
               by
               Men.
               
            
             
             
               The
               Third
               said
               ,
               That
               although
               none
               but
               Men
               are
               at
               the
               ventilating
               of
               this
               Controversie
               ,
               yet
               Women
               ought
               not
               to
               alledge
               that
               it
               is
               easie
               to
               commend
               the
               Athenians
               in
               the
               City
               of
               Athens
               ;
               since
               God
               himself
               hath
               pass'd
               a
               Decree
               upon
               them
               in
               these
               words
               ,
               
                 The
                 Woman
                 shall
                 be
                 subject
                 to
                 the
                 Man.
              
               And
               't
               is
               to
               no
               purpose
               to
               say
               ,
               that
               it
               was
               otherwise
               before
               the
               first
               sin
               ▪
               and
               that
               subjection
               was
               impos'd
               upon
               the
               Woman
               for
               a
               punishment
               ;
               seeing
               the
               punishment
               of
               the
               Serpent
               ,
               That
               he
               should
               creep
               upon
               the
               Earth
               ,
               doth
               not
               presuppose
               that
               he
               had
               feet
               before
               he
               caus'd
               Man
               to
               sin
               by
               the
               intervention
               of
               his
               Wife
               ;
               but
               indeed
               ,
               God
               converted
               that
               into
               a
               penalty
               which
               before
               was
               natural
               unto
               him
               .
               The
               same
               ought
               to
               be
               said
               concerning
               the
               Woman
               ,
               who
               was
               no
               less
               subject
               to
               the
               Man
               before
               then
               after
               his
               sin
               .
               Moreover
               ,
               after
               God
               had
               taken
               the
               Woman
               out
               of
               Adam's
               side
               ,
               (
               whence
               ,
               they
               say
               ,
               it
               comes
               that
               their
               heads
               are
               so
               hard
               )
               he
               did
               not
               say
               that
               she
               was
               good
               ,
               as
               he
               had
               pronounc'd
               all
               the
               rest
               of
               his
               Creatures
               .
               And
               to
               get
               Adam
               to
               marry
               her
               ,
               there
               was
               no
               other
               expedient
               found
               but
               to
               cast
               him
               into
               a
               sleep
               ;
               no
               doubt
               ,
               because
               ,
               had
               he
               been
               awake
               ,
               he
               would
               have
               been
               very
               much
               puzzl'd
               to
               resolve
               upon
               it
               .
               So
               that
               they
               who
               considering
               ,
               on
               one
               side
               ,
               the
               usefulness
               of
               that
               Sex
               for
               the
               preservation
               of
               the
               species
               of
               Men
               ,
               and
               on
               the
               other
               ,
               the
               mischiefs
               whereof
               it
               is
               the
               cause
               ,
               have
               not
               ill
               determin'd
               when
               they
               term'd
               Woman
               a
               
                 Necessary
                 Evil
              
               ;
               to
               which
               Men
               are
               addicted
               ,
               by
               natural
               instinct
               ,
               for
               the
               general
               good
               ,
               and
               to
               the
               prejudice
               of
               the
               particular
               ;
               just
               as
               Water
               ascends
               upwards
               ,
               contrary
               to
               its
               own
               nature
               ,
               for
               the
               eschewing
               of
               Vacuity
               .
               Woman
               is
               an
               imperfect
               Animall
               ,
               whom
               Plato
               doubted
               whether
               he
               should
               not
               rank
               amongst
               the
               irrational
               ,
               and
               whom
               Aristotle
               termes
               a
               Monster
               ;
               they
               who
               treat
               her
               most
               gently
               ,
               stile
               her
               a
               simple
               Error
               of
               Nature
               ;
               which
               through
               the
               deficiency
               of
               natural
               heat
               ,
               could
               not
               attain
               to
               the
               making
               of
               a
               Male.
               Women
               big
               with
               Female
               Children
               ,
               are
               more
               discolour'd
               ,
               have
               their
               taste
               deprav'd
               ,
               and
               usually
               lift
               up
               their
               left
               leg
               first
               ,
               as
               it
               were
               for
               an
               evidence
               of
               that
               sinister
               conception
               .
               In
               the
               Old
               Testament
               they
               who
               were
               deliver'd
               of
               a
               Female
               were
               unclean
               for
               sixty
               dayes
               ;
               but
               if
               of
               a
               Male
               ,
               but
               thirty
               .
               The
               Male
               is
               fully
               form'd
               in
               thirty
               dayes
               ,
               but
               the
               Female
               onely
               in
               forty
               two
               .
               The
               Males
               have
               life
               at
               the
               seventh
               moneth
               ,
               but
               Females
               not
               till
               the
               ninth
               ;
               as
               if
               Nature
               hid
               her
               fault
               as
               long
               as
               she
               could
               .
               The
               Females
               have
               less
               vigour
               in
               all
               their
               actions
               ,
               because
               less
               heat
               ;
               which
               appears
               in
               that
               they
               are
               never
               ambidextrous
               ,
               as
               Men
               oftentimes
               are
               .
               Now
               ,
               if
               in
               some
               species
               of
               Animals
               ,
               the
               Females
               have
               the
               advantage
               above
               Males
               ,
               as
               Tygresses
               ,
               Lyonesses
               ,
               and
               She-wolves
               ,
               it
               is
               in
               fierceness
               ;
               and
               therein
               we
               also
               yield
               to
               Women
               .
               But
               what
               more
               competent
               Judge
               amongst
               Men
               can
               they
               find
               ,
               then
               he
               who
               try'd
               so
               many
               ,
               Solomon
               ,
               who
               inquires
               ,
               
                 Who
                 can
                 find
                 a
                 Wise
                 Woman
                 ?
              
               And
               who
               ,
               after
               he
               had
               compar'd
               them
               to
               the
               bottomeless
               pit
               ,
               concludes
               that
               all
               wickedness
               is
               supportable
               ,
               provided
               it
               be
               not
               the
               wickedness
               
               of
               a
               Woman
               ;
               yea
               ,
               that
               the
               wickedness
               of
               a
               Man
               is
               better
               then
               the
               goodness
               of
               a
               Woman
               .
               
            
             
               The
               Fourth
               said
               ,
               Every
               thing
               is
               esteemed
               according
               to
               its
               Author
               ,
               Structure
               ,
               and
               Composition
               ,
               the
               means
               it
               makes
               use
               of
               ,
               the
               manner
               how
               it
               employes
               the
               same
               ,
               and
               its
               end
               .
               Now
               Man
               and
               Woman
               having
               the
               same
               Author
               ,
               namely
               ,
               God
               ;
               and
               being
               compos'd
               almost
               of
               the
               same
               parts
               ,
               it
               remains
               to
               inquire
               what
               means
               both
               the
               one
               and
               the
               other
               makes
               use
               of
               for
               attaining
               their
               end
               ,
               which
               is
               Happiness
               .
               It
               is
               certain
               that
               the
               being
               either
               Man
               or
               Woman
               doth
               not
               make
               either
               of
               them
               good
               or
               bad
               ,
               handsome
               or
               deform'd
               ,
               noble
               or
               infamous
               ,
               happy
               or
               unhappy
               .
               There
               are
               found
               of
               both
               sorts
               in
               either
               Sex.
               As
               ,
               to
               begin
               in
               Paradise
               ,
               the
               eleven
               thousand
               Virgins
               alone
               shew
               that
               the
               Feminine
               Sex
               hath
               as
               good
               a
               share
               therein
               as
               Men.
               In
               Thrones
               ,
               
                 Semiramis
                 ,
                 Thomiris
              
               ,
               many
               Queens
               and
               Emperesses
               have
               manifested
               ,
               that
               Women
               as
               well
               know
               how
               to
               command
               as
               Men.
               Judith
               cutting
               off
               the
               Head
               of
               Holofernes
               ;
               and
               the
               Maid
               of
               Orleans
               ,
               in
               the
               dayes
               of
               our
               Fore-fathers
               ;
               have
               shewn
               that
               Men
               alone
               were
               not
               courageous
               ,
               and
               fit
               for
               Martial
               Atchievements
               .
               In
               brief
               ,
               there
               is
               no
               kind
               of
               performances
               ,
               in
               which
               examples
               are
               not
               to
               be
               found
               both
               of
               Men
               and
               Women
               ,
               that
               have
               acquitted
               themselves
               happily
               therein
               .
               In
               Oeconomy
               ,
               or
               the
               management
               of
               a
               Family
               ,
               if
               some
               Men
               are
               the
               Masters
               ,
               there
               are
               found
               Women
               too
               that
               have
               the
               supremacy
               ,
               and
               that
               in
               such
               sort
               ,
               that
               the
               Men
               dare
               not
               complain
               .
               Wherefore
               they
               who
               seek
               the
               cause
               of
               the
               nobleness
               or
               abjectness
               of
               Man
               and
               Woman
               in
               the
               Sex
               ,
               seek
               a
               cause
               where
               it
               is
               not
               .
               'T
               is
               not
               the
               being
               a
               Man
               or
               a
               Woman
               that
               makes
               noble
               or
               ignoble
               ;
               't
               is
               the
               being
               an
               excellent
               Man
               ,
               or
               an
               excellent
               Woman
               .
               For
               as
               they
               are
               mistaken
               who
               impute
               some
               Vice
               or
               Virtue
               to
               a
               whole
               Province
               ,
               because
               to
               be
               vicious
               or
               virtuous
               are
               personal
               things
               ;
               the
               same
               ought
               to
               be
               said
               concerning
               Man
               or
               Woman
               ,
               who
               are
               Citizens
               of
               the
               whole
               world
               ;
               either
               of
               whom
               taken
               in
               general
               hath
               nothing
               in
               themselves
               but
               what
               is
               very
               decorous
               ,
               Good
               and
               perfect
               ,
               and
               consequently
               very
               noble
               ;
               as
               proceeding
               from
               an
               Author
               who
               communicated
               to
               them
               what
               perfection
               and
               nobleness
               was
               respectively
               requisite
               .
               If
               there
               be
               any
               defect
               ,
               it
               proceeds
               from
               the
               individual
               person
               ,
               and
               ought
               no
               more
               to
               be
               attributed
               to
               the
               Sex
               then
               to
               the
               Species
               .
            
          
        
         
           
           
             CONFERENCE
             XXVI
             .
          
           
             
               I.
               Whether
               it
               be
               lawful
               for
               one
               to
               commend
               himself
               .
               II.
               Of
               Beauty
               .
            
          
           
             
               I.
               Whether
               it
               be
               lawful
               for
               a
               Man
               to
               commend
               himself
               .
            
             
               IF
               things
               could
               speak
               ,
               or
               if
               Men
               spoke
               alwayes
               of
               them
               as
               is
               fitting
               ,
               the
               Question
               would
               be
               needless
               ;
               but
               for
               that
               neither
               the
               one
               nor
               the
               other
               are
               to
               be
               expected
               ,
               it
               is
               reasonably
               demanded
               ,
               whether
               ever
               it
               be
               lawful
               to
               supply
               this
               default
               our selves
               .
               Three
               sorts
               of
               persons
               there
               are
               ,
               each
               of
               a
               different
               opinion
               touching
               this
               Subject
               .
               The
               first
               prize
               and
               respect
               themselves
               so
               highly
               ,
               that
               as
               one
               of
               the
               great
               Wits
               of
               these
               times
               said
               to
               a
               certain
               Author
               ,
               who
               would
               have
               had
               more
               praise
               had
               he
               given
               himself
               less
               ;
               They
               catch
               cold
               with
               too
               much
               speaking
               to
               themselves
               bare-headed
               .
               The
               Second
               ,
               having
               heard
               that
               Glory
               is
               a
               shadow
               that
               follows
               those
               that
               flie
               it
               ,
               affect
               blame
               with
               so
               palpable
               design
               ,
               that
               it
               is
               plainly
               seen
               that
               they
               fall
               down
               onely
               to
               be
               lifted
               up
               ;
               like
               those
               brides
               who
               would
               not
               hide
               themselves
               ,
               if
               they
               knew
               that
               they
               should
               not
               certainly
               be
               found
               out
               .
               The
               Third
               observing
               how
               odious
               self-praise
               is
               to
               all
               the
               world
               ,
               never
               attribute
               any
               to
               themselves
               ,
               and
               cannot
               so
               much
               as
               endure
               to
               hear
               themselves
               commended
               ,
               accounting
               it
               no
               other
               then
               flattery
               .
               The
               first
               maintain
               ,
               that
               they
               who
               say
               that
               a
               Man
               must
               not
               praise
               himself
               ,
               establish
               a
               Maxime
               ,
               to
               which
               none
               obey
               .
               Do
               not
               great
               Captains
               ,
               say
               they
               ,
               succesfully
               animate
               their
               Souldiers
               by
               their
               own
               commendations
               ?
               Doth
               not
               the
               expert
               Physitian
               preserve
               his
               own
               good
               reputation
               together
               with
               the
               health
               of
               his
               Patient
               ?
               Do
               not
               they
               who
               make
               Panegyricks
               for
               others
               ,
               find
               their
               own
               in
               the
               same
               ?
               Doth
               not
               the
               Excellent
               Preacher
               preach
               his
               own
               Doctrine
               and
               Eloquence
               together
               with
               the
               Gospel
               ?
               Doth
               not
               the
               acute
               Advocate
               argue
               as
               well
               for
               his
               own
               reputation
               ,
               as
               for
               the
               carrying
               of
               his
               Clients
               Cause
               ?
               Then
               for
               Arts
               and
               Trades
               ,
               we
               see
               he
               is
               accounted
               the
               best
               Trades-man
               that
               ha's
               the
               nimblest
               Tongue
               in
               commending
               his
               own
               wares
               .
               Moreover
               ,
               he
               that
               asks
               an
               Almes
               by
               a
               sign
               ,
               asks
               it
               no
               less
               then
               if
               he
               spoke
               ;
               and
               consequently
               as
               many
               wayes
               as
               there
               are
               to
               signifie
               any
               thing
               ,
               the
               same
               are
               as
               so
               many
               words
               ;
               and
               although
               the
               one
               are
               vocal
               ,
               and
               the
               other
               mute
               ,
               yet
               they
               equally
               signifie
               :
               Whence
               it
               follows
               that
               a
               Man
               is
               as
               little
               to
               blame
               in
               speaking
               well
               as
               in
               doing
               well
               .
               He
               that
               hangs
               a
               bush
               at
               his
               door
               doth
               no
               less
               say
               ,
               I
               have
               Wine
               to
               sell
               ,
               then
               if
               he
               proclaim'd
               it
               .
               A
               fair
               Woman
               who
               exposes
               her self
               to
               the
               view
               of
               every
               one
               ,
               and
               a
               Painter
               who
               hangs
               forth
               his
               pieces
               to
               sell
               to
               passengers
               ,
               prize
               and
               commend
               themselves
               more
               then
               if
               they
               spoke
               ;
               and
               yet
               neither
               is
               censur'd
               for
               so
               doing
               .
               In
               brief
               ,
               as
               we
               may
               blame
               our selves
               without
               speaking
               ,
               by
               doing
               some
               evil
               action
               ;
               so
               Men
               ,
               in
               effect
               ,
               commend
               themselves
               by
               performing
               
               virtuous
               actions
               .
               The
               Second
               ,
               who
               contemn
               themselves
               incessantly
               ,
               that
               they
               may
               be
               the
               more
               esteem'd
               by
               others
               ,
               find
               nothing
               that
               more
               removes
               the
               mask
               of
               their
               Hypocrisie
               ,
               then
               the
               assent
               of
               others
               to
               what
               they
               say
               ;
               and
               indeed
               they
               are
               no
               less
               unacceptable
               and
               tedious
               then
               the
               former
               .
               But
               the
               last
               please
               much
               more
               ;
               justifying
               their
               Principle
               by
               the
               enumeration
               of
               all
               Professions
               ,
               in
               which
               all
               that
               excell
               abhor
               this
               vanity
               ,
               which
               is
               odious
               to
               all
               the
               world
               .
               War
               requires
               great
               deeds
               and
               few
               words
               .
               Humility
               ,
               the
               prime
               Virtue
               in
               Divinity
               ,
               cannot
               consist
               with
               boasting
               .
               A
               good
               Physitian
               cannot
               hear
               the
               relation
               of
               his
               great
               cures
               without
               blushing
               ;
               and
               't
               is
               the
               property
               of
               a
               Mountebank
               to
               publish
               his
               own
               Atchievements
               in
               that
               kind
               .
               Plutarch
               ,
               in
               an
               express
               Treatise
               ,
               renders
               the
               reasons
               hereof
               .
               1.
               
               Because
               a
               Man
               must
               be
               impudent
               that
               can
               commend
               himself
               ,
               instead
               of
               being
               asham'd
               to
               hear
               his
               own
               praises
               .
               2.
               
               Because
               it
               is
               injustice
               for
               a
               Man
               to
               give
               that
               to
               himself
               ,
               which
               ought
               to
               be
               expected
               from
               others
               .
               And
               ,
               3.
               
               Because
               self-praise
               exercises
               a
               kind
               of
               Tyranny
               over
               the
               hearer
               ,
               and
               is
               without
               effect
               ,
               not
               obliging
               him
               to
               belief
               .
            
             
               The
               Second
               said
               ,
               Two
               things
               displease
               us
               in
               the
               praise
               that
               any
               one
               gives
               himself
               .
               First
               ,
               the
               seeing
               a
               Man
               prefer'd
               before
               ,
               or
               at
               least
               equaliz'd
               to
               ,
               our selves
               ,
               whom
               we
               alwayes
               account
               most
               worthy
               of
               praise
               .
               And
               Secondly
               ,
               the
               seeing
               a
               Man
               make
               himself
               judge
               in
               his
               own
               cause
               .
               And
               hence
               arose
               a
               common
               Proverb
               ,
               Praise
               hath
               an
               ill
               savour
               in
               a
               Man
               's
               own
               mouth
               .
               And
               when
               the
               Comoedian
               would
               decypher
               the
               two
               most
               ridiculous
               personages
               of
               his
               Scene
               ,
               Chremes
               and
               Thraso
               ,
               he
               makes
               them
               weary
               the
               hearers
               with
               repetitions
               of
               their
               own
               commendation
               ;
               which
               ought
               to
               have
               no
               other
               end
               but
               the
               Reward
               of
               him
               to
               whom
               it
               is
               given
               ,
               or
               the
               exciting
               of
               others
               to
               Virtue
               by
               his
               example
               .
               Now
               it
               is
               depriv'd
               of
               both
               these
               effects
               ,
               when
               it
               proceeds
               from
               our selves
               .
               For
               that
               which
               comes
               from
               our selves
               cannot
               be
               call'd
               Reward
               ,
               and
               consequently
               others
               can
               draw
               no
               example
               from
               it
               which
               may
               excite
               them
               to
               Virtue
               .
               If
               Poets
               praise
               themselves
               ,
               they
               are
               excus'd
               by
               the
               Poetical
               Licence
               which
               gives
               them
               permission
               ,
               as
               well
               as
               Painters
               ,
               to
               feign
               and
               attempt
               what
               ever
               they
               please
               ;
               and
               yet
               the
               Prince
               of
               Poets
               ,
               Virgil
               ,
               never
               commended
               himself
               .
               It
               was
               not
               by
               the
               praise
               which
               he
               gave
               himself
               that
               Cicero
               acquir'd
               the
               title
               of
               Father
               of
               Eloquence
               ;
               on
               the
               contrary
               ,
               his
               Consulship
               ,
               so
               often
               depredicated
               in
               his
               writings
               ,
               is
               with
               some
               reason
               term'd
               the
               Spot
               or
               Blemish
               of
               his
               works
               .
               In
               brief
               ,
               they
               who
               commend
               themselves
               seem
               to
               fore-judge
               that
               they
               look
               not
               for
               commendation
               from
               others
               ;
               either
               for
               that
               they
               deserve
               none
               ,
               or
               else
               for
               that
               they
               accuse
               the
               rest
               of
               Men
               of
               ingratitude
               towards
               them
               .
               And
               in
               either
               case
               ,
               't
               is
               no
               wonder
               if
               they
               be
               sleighted
               and
               ill
               will'd
               by
               others
               .
            
             
               The
               Third
               said
               ,
               That
               he
               who
               commends
               himself
               is
               not
               to
               blame
               ,
               provided
               he
               say
               nothing
               but
               what
               is
               true
               ;
               because
               words
               
               being
               the
               images
               of
               actions
               ,
               it
               is
               unjust
               to
               require
               a
               man
               to
               make
               the
               original
               ,
               and
               then
               forbid
               him
               to
               draw
               copies
               of
               it
               ,
               such
               as
               are
               the
               commendations
               which
               typisie
               vertuous
               actions
               .
               And
               it
               seems
               to
               be
               the
               property
               of
               the
               vicious
               to
               bear
               envy
               against
               them
               thereupon
               ,
               because
               they
               cannot
               attain
               to
               the
               same
               perfection
               ;
               as
               an
               old
               woman
               beholds
               with
               jealousie
               the
               exquisite
               portraict
               of
               some
               young
               Beauty
               .
               True
               it
               is
               ,
               as
               Alexander
               said
               ,
               it
               was
               a
               great
               happiness
               for
               Achilles
               to
               find
               a
               Homer
               to
               commend
               him
               .
               But
               when
               the
               unhappiness
               or
               ingratitude
               is
               such
               ,
               that
               a
               goodly
               action
               falls
               into
               oblivion
               unless
               it
               be
               recounted
               by
               its
               author
               ,
               who
               knows
               it
               better
               then
               any
               other
               ;
               it
               is
               not
               reasonable
               for
               virtue
               to
               be
               depriv'd
               ,
               through
               such
               defect
               ,
               of
               its
               only
               guerdon
               and
               aliment
               ,
               which
               is
               praise
               .
               So
               a
               Father
               wonderfully
               extimulates
               his
               children
               to
               virtue
               by
               representing
               to
               them
               his
               own
               brave
               actions
               past
               .
               Yea
               it
               seems
               ,
               that
               being
               his
               children
               have
               an
               interest
               in
               his
               reputation
               ,
               he
               cannot
               omit
               the
               recital
               of
               what
               he
               hath
               done
               praise-worthy
               ,
               without
               wronging
               them
               .
            
             
               The
               fourth
               upheld
               the
               same
               Opinion
               ,
               by
               alledging
               that
               a
               wise
               man
               may
               commend
               himself
               without
               blame
               ,
               since
               he
               is
               so
               impartial
               that
               he
               doth
               not
               consider
               himself
               as
               himself
               ,
               but
               as
               he
               would
               do
               another
               man
               ,
               whom
               he
               could
               not
               without
               injustice
               deprive
               of
               the
               commendation
               merited
               by
               him
               .
               And
               this
               is
               agreeable
               to
               a
               percept
               of
               nature
               ,
               which
               enjoyns
               the
               rendring
               to
               every
               one
               what
               appertains
               to
               him
               .
            
             
               The
               Fifth
               said
               ,
               to
               commend
               one's
               self
               meerly
               for
               the
               sake
               of
               self-praise
               is
               a
               vicious
               extremity
               ;
               but
               sometiemes
               to
               commend
               one's
               self
               in
               another
               ,
               or
               to
               make
               use
               of
               the
               relation
               of
               our
               own
               commendable
               actions
               ,
               as
               an
               Apology
               to
               oppose
               to
               the
               contempt
               ,
               or
               detraction
               of
               our
               enemies
               ,
               is
               a
               thing
               not
               only
               allowable
               ,
               but
               also
               practis'd
               by
               the
               most
               eminent
               and
               holy
               personages
               .
               so
               S.
               Paul
               finding
               himself
               despis'd
               ,
               boasted
               that
               he
               was
               noble
               ,
               and
               a
               Citizen
               of
               Rome
               ,
               that
               he
               had
               studied
               much
               ,
               and
               that
               God
               had
               imparted
               to
               him
               his
               highest
               mysteries
               .
               For
               in
               this
               case
               we
               are
               in
               a
               manner
               oblig'd
               to
               praise
               our selves
               ,
               by
               the
               Law
               of
               Nature
               ,
               which
               renders
               our
               defence
               just
               .
               Therefore
               as
               he
               were
               a
               fool
               that
               should
               fence
               all
               alone
               in
               the
               open
               street
               ,
               and
               a
               coward
               that
               should
               not
               defend
               himself
               when
               provok'd
               ;
               so
               he
               that
               defends
               himself
               well
               when
               he
               is
               assaulted
               ,
               doth
               not
               only
               provide
               for
               his
               own
               safety
               ,
               but
               gets
               the
               reputation
               of
               a
               man
               of
               courage
               ,
               as
               he
               also
               doth
               who
               commends
               himself
               when
               he
               is
               despis'd
               .
               Yet
               I
               would
               require
               thus
               much
               moderation
               in
               the
               praise
               which
               an
               injury
               extorts
               from
               our
               own
               lips
               ,
               that
               it
               extend
               no
               further
               then
               what
               is
               needful
               for
               the
               repelling
               the
               offer'd
               outrage
               .
               I
               would
               by
               no
               means
               have
               it
               affected
               ,
               as
               it
               uses
               to
               be
               by
               some
               men
               ,
               who
               are
               glad
               when
               they
               are
               blam'd
               ,
               for
               that
               they
               may
               take
               occasion
               to
               expatiate
               upon
               their
               own
               praises
               .
               For
               the
               equitable
               hearer
               is
               indeed
               on
               our
               side
               ,
               yet
               he
               is
               tacitely
               disgusted
               with
               our
               vauntings
               ;
               because
               men
               are
               naturally
               addicted
               to
               contradiction
               ,
               
               whence
               their
               belief
               (
               the
               freest
               of
               all
               the
               mind's
               actions
               )
               is
               always
               less
               carried
               thither
               whither
               it
               is
               endeavour'd
               to
               be
               carri'd
               with
               most
               eagerness
               and
               violence
               .
               So
               an
               honest
               woman
               shall
               by
               a
               grave
               deportment
               ,
               and
               a
               single
               gesture
               of
               slighting
               ,
               sooner
               quash
               an
               injurious
               word
               then
               another
               can
               do
               by
               a
               long
               Apology
               of
               her
               whole
               life
               past
               .
               Saving
               in
               this
               case
               and
               manner
               ,
               our
               proper
               commendations
               are
               no
               less
               unacceptable
               then
               the
               blame
               which
               we
               attribute
               to
               our selves
               .
               He
               that
               praises
               himself
               is
               like
               a
               painted
               Face
               set
               out
               to
               the
               sight
               of
               every
               one
               ;
               and
               he
               that
               blames
               himself
               resembles
               a
               sick
               person
               that
               takes
               pride
               in
               his
               infirmities
               true
               or
               imaginary
               ,
               with
               which
               himself
               ought
               to
               be
               concern'd
               enough
               ,
               not
               to
               trouble
               others
               who
               have
               nothing
               to
               do
               therewith
               .
            
          
           
             
               II.
               Of
               Beauty
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               that
               Beauty
               may
               ,
               with
               as
               much
               reason
               ,
               be
               placld
               among
               the
               Transcendents
               ,
               as
               (
               besides
               Goodness
               and
               Verity
               )
               Greatness
               ,
               Duration
               ,
               Power
               ,
               Vertue
               ,
               Knowledge
               ,
               the
               Will
               ,
               and
               Glory
               ,
               are
               plac'd
               in
               that
               rank
               by
               Lullius
               and
               his
               Disciples
               .
               For
               speaking
               of
               accidents
               ,
               we
               say
               a
               fair
               largeness
               ,
               a
               goodly
               quality
               ,
               a
               handsome
               resemblance
               ,
               a
               graceful
               action
               ,
               a
               becoming
               endurance
               or
               sufferance
               ;
               and
               so
               of
               the
               other
               Categories
               ,
               which
               result
               from
               Place
               ,
               Time
               ,
               and
               Habit.
               But
               it
               is
               particularly
               attributed
               to
               Substance
               .
               The
               Angels
               ,
               Heavens
               ,
               Elements
               and
               mixt
               Bodies
               ,
               have
               all
               beauty
               ,
               and
               so
               much
               the
               more
               as
               they
               are
               more
               perfectly
               mixt
               ;
               as
               appears
               in
               Gold
               ,
               Pearls
               and
               Jewels
               ,
               in
               Flowers
               ,
               Animals
               ,
               and
               principally
               in
               Man
               ;
               who
               again
               participates
               thereof
               variously
               according
               to
               Sex
               and
               Age.
               For
               the
               beauty
               of
               a
               man
               is
               other
               then
               that
               of
               a
               woman
               ;
               of
               a
               child
               and
               a
               young
               man
               then
               that
               of
               an
               old
               man.
               Artificial
               things
               have
               likewise
               their
               share
               therein
               ,
               when
               our
               eyes
               and
               judgements
               are
               pleas'd
               with
               their
               proportion
               ,
               or
               find
               them
               conformable
               to
               the
               Model
               which
               the
               Workman
               propounded
               to
               himself
               .
               And
               as
               in
               most
               Sciences
               and
               Arts
               men
               have
               phancied
               to
               themselves
               Prototypes
               and
               Parallels
               ,
               to
               serve
               instead
               of
               patterns
               and
               models
               ;
               in
               Policy
               ,
               an
               accomplish'd
               Commonwealth
               ,
               such
               as
               Plato
               ,
               Sir
               
                 Thomas
                 More
              
               ,
               and
               some
               others
               have
               delineated
               ;
               in
               Physick
               ,
               a
               Temperament
               most
               perfect
               and
               exquisite
               to
               a
               grain
               [
               call'd
               
                 temperamentum
                 ad
                 pondus
              
               ]
               in
               Eloquence
               ,
               a
               perfect
               Orator
               :
               so
               they
               who
               have
               undertaken
               to
               speak
               of
               Beauty
               have
               imagin'd
               a
               perfect
               one
               ,
               which
               (
               leaving
               women
               to
               set
               down
               the
               conditions
               which
               they
               require
               in
               handsome
               men
               )
               we
               will
               make
               to
               consist
               ,
               as
               to
               them
               ,
               in
               thirty
               one
               particulars
               ,
               which
               go
               to
               the
               making
               up
               of
               a
               handsome
               woman
               .
               The
               1.
               of
               those
               Points
               is
               Youth
               ,
               which
               renders
               even
               the
               coursest
               animals
               agreeable
               .
               The
               2.
               is
               a
               Stature
               neither
               too
               large
               nor
               too
               small
               .
               3.
               
               A
               middle
               size
               of
               corpulency
               ;
               because
               too
               fat
               or
               too
               lean
               are
               counted
               amongst
               imperfections
               .
               4.
               
               Symetrie
               and
               proportion
               of
               all
               the
               parts
               .
               5.
               
               Long
               ,
               fair
               ,
               and
               fine
               hair
               .
               6.
               
               A
               skin
               soft
               and
               smooth
               ,
               through
               which
               appear
               small
               veins
               .
               7.
               
               A
               
               lively
               whiteness
               of
               Lillies
               blended
               with
               Roses
               .
               8.
               
               A
               smooth
               forehead
               ,
               pleasingly
               arched
               ,
               and
               always
               serene
               .
               9.
               
               Temples
               not
               hollow
               .
               10.
               
               Two
               black
               lines
               arch-wise
               ,
               in
               stead
               of
               Eye-brows
               .
               Two
               blew
               eyes
               well
               set
               in
               the
               head
               ,
               well
               open'd
               and
               fix'd
               with
               a
               sweet
               glance
               .
               12.
               
               A
               nose
               well
               shap'd
               and
               rightly
               set
               on
               .
               13.
               
               Cheeks
               a
               little
               rounded
               ,
               making
               a
               dimple
               .
               14.
               
               A
               graceful
               smile
               .
               15.
               
               Two
               lips
               of
               Coral
               .
               16.
               
               A
               little
               mouth
               .
               17.
               
               Small
               Pearls
               smooth
               and
               well
               ajusted
               in
               stead
               of
               teeth
               .
               18.
               
               A
               sweet
               breath
               .
               19.
               
               A
               well
               tun'd
               voice
               .
               20.
               
               A
               chin
               dimpled
               ,
               somewhat
               round
               and
               fleshy
               .
               21.
               
               Ears
               small
               ,
               ruddy
               ,
               and
               well
               joyn'd
               to
               the
               head
               .
               22.
               
               A
               neck
               of
               Ivory
               .
               23.
               
               A
               bosome
               of
               Alabaster
               .
               24.
               
               Two
               snow-balls
               .
               25.
               
               A
               hand
               white
               ,
               something
               long
               and
               plump
               .
               26.
               
               Fingers
               ending
               by
               little
               in
               a
               Pyramide
               .
               27.
               
               Nails
               of
               mother
               of
               Pearl
               turn'd
               into
               an
               oval
               .
               28.
               
               A
               gesture
               free
               and
               not
               affected
               .
               29.
               
               Soft
               and
               smooth
               flesh
               .
               30.
               
               A
               modest
               gate
               .
               The
               last
               point
               may
               be
               more
               easily
               imagin'd
               then
               honestly
               nam'd
               .
            
             
               The
               second
               said
               ,
               that
               Beauty
               hath
               no
               more
               but
               an
               imaginary
               Being
               ,
               or
               ,
               at
               least
               ,
               is
               more
               in
               the
               phansie
               then
               in
               Nature
               .
               Which
               they
               acknowledge
               who
               set
               conditions
               for
               it
               never
               to
               be
               found
               in
               any
               subject
               whatever
               .
               Moreover
               ,
               every
               real
               Entity
               ,
               if
               it
               fall
               under
               the
               cognisance
               of
               the
               Senses
               ,
               is
               conceiv'd
               in
               the
               same
               manner
               by
               all
               people
               in
               the
               earth
               ,
               when
               the
               Organ
               is
               not
               hurt
               ,
               the
               medium
               alike
               ,
               and
               the
               distance
               equal
               ,
               and
               all
               other
               circumstances
               are
               found
               the
               same
               .
               Thus
               Honey
               is
               every
               where
               acknowledg'd
               by
               the
               same
               sweetness
               ,
               and
               the
               Sun
               by
               the
               same
               light
               .
               But
               one
               and
               the
               same
               Beauty
               is
               not
               conceiv'd
               in
               the
               same
               fashion
               ,
               nor
               esteemed
               such
               by
               all
               the
               people
               of
               the
               world
               ;
               for
               the
               judgements
               thereof
               are
               found
               different
               ,
               not
               only
               according
               to
               the
               diversity
               of
               Nations
               ,
               but
               also
               in
               reference
               to
               the
               same
               people
               ,
               yea
               the
               same
               person
               ,
               at
               several
               times
               .
               Our
               ancient
               Gaules
               wore
               large
               foreheads
               ,
               because
               in
               those
               days
               they
               accounted
               the
               same
               handsomest
               ,
               and
               we
               see
               also
               to
               this
               day
               old
               Pictures
               representing
               handsome
               women
               in
               that
               sort
               ;
               whence
               arose
               the
               reproachful
               word
               ,
               Effrons
               ,
               Frontless
               ,
               denoting
               one
               that
               hath
               no
               forehead
               or
               shame
               .
               At
               this
               day
               women
               think
               they
               cannot
               have
               too
               little
               ,
               they
               take
               so
               much
               pains
               to
               hide
               the
               same
               with
               their
               head-tire
               ,
               and
               men
               ,
               after
               their
               example
               .
               Much
               hair
               is
               at
               present
               recommendable
               in
               many
               places
               ,
               especially
               in
               France
               .
               The
               handsomest
               of
               the
               Pagan
               Deities
               was
               call'd
               
                 Intonsus
                 Apollo
              
               :
               And
               the
               Scripture
               principally
               sets
               forth
               the
               beauty
               of
               women
               by
               their
               long
               hair
               ,
               without
               which
               the
               comeliest
               would
               be
               terrible
               .
               Nevertheless
               ,
               in
               the
               latter
               ages
               in
               France
               ,
               't
               was
               a
               shameful
               thing
               for
               men
               to
               have
               much
               hair
               .
               In
               New
               France
               ,
               the
               greatest
               past
               of
               the
               people
               wear
               no
               hair
               but
               on
               one
               side
               .
               The
               women
               of
               Camboya
               cut
               off
               theirs
               close
               to
               their
               ears
               .
               The
               Perusians
               have
               none
               but
               a
               lock
               on
               the
               top
               of
               the
               head
               ;
               and
               the
               Romans
               of
               old
               ador'd
               
                 Venus
                 Calva
              
               :
               Our
               Ladies
               shape
               their
               Eye-brows
               into
               arches
               .
               The
               Africans
               paint
               theirs
               into
               the
               figure
               of
               
               a
               Triangle
               .
               Some
               ,
               like
               an
               Aquiline
               and
               rising
               Nose
               ;
               yet
               the
               flattest
               are
               counted
               most
               graceful
               amongst
               the
               Abyssines
               .
               Here
               eyes
               pretty
               prominent
               and
               of
               a
               middle
               size
               are
               esteem'd
               ;
               in
               China
               little
               eyes
               are
               most
               priz'd
               .
               The
               Lybians
               love
               a
               large
               mouth
               ,
               and
               lips
               turn'd
               backwards
               ;
               here
               little
               ones
               are
               the
               most
               commendable
               .
               'T
               is
               one
               of
               the
               most
               agreeable
               parts
               that
               our
               Ladies
               shew
               ;
               and
               yet
               the
               Arabians
               ,
               esteeming
               the
               same
               indecorous
               ,
               cover
               it
               as
               carefully
               as
               their
               backside
               .
               The
               Japonnois
               black
               their
               teeth
               ;
               and
               every
               where
               else
               the
               whitest
               are
               most
               valued
               .
               Our
               Virgins
               streighten
               their
               bosomes
               the
               most
               they
               can
               ;
               on
               the
               contrary
               ,
               the
               Aethiopian
               women
               account
               those
               the
               most
               graceful
               breasts
               which
               they
               can
               cast
               over
               their
               shoulders
               .
               Youth
               is
               elsewhere
               lov'd
               ;
               yet
               in
               the
               West
               Indies
               the
               oldest
               women
               are
               the
               handsomest
               .
               In
               Aethiopia
               and
               many
               other
               places
               the
               blackest
               are
               counted
               the
               handsomest
               ;
               and
               in
               painting
               a
               Devil
               they
               make
               him
               all
               white
               ,
               as
               we
               do
               black
               .
               In
               brief
               ,
               there
               is
               not
               one
               of
               the
               assigned
               Characters
               of
               Beauty
               which
               is
               not
               controverted
               by
               some
               Nation
               ;
               and
               therefore
               there
               is
               no
               reality
               in
               it
               ,
               but
               it
               depends
               upon
               our
               Phancie
               ,
               as
               Fashions
               do
               .
               What
               is
               beauty
               then
               ?
               'T
               is
               (
               in
               my
               judgements
               )
               what
               pleases
               us
               .
               For
               whatever
               deformity
               or
               defect
               there
               be
               in
               the
               thing
               we
               love
               ,
               yet
               we
               account
               it
               handsome
               :
               
                 Et
                 quae
                 Balbinum
                 delectat
                 Polypus
                 Agnae
                 .
              
            
             
               The
               third
               said
               ,
               'T
               is
               too
               great
               a
               disparagement
               to
               the
               Goods
               of
               Nature
               ,
               to
               say
               that
               Beauty
               ,
               which
               is
               the
               most
               excellent
               of
               them
               ,
               is
               only
               imaginary
               ;
               its
               admirable
               effects
               being
               such
               that
               it
               perswades
               whatever
               it
               pleases
               ;
               't
               is
               the
               surest
               commendatory
               Letter
               ,
               and
               hath
               influence
               not
               only
               upon
               rational
               souls
               ,
               but
               even
               Elephants
               are
               transported
               with
               joy
               (
               as
               Aelian
               saith
               )
               when
               they
               meet
               a
               fair
               woman
               .
               And
               reason
               tells
               us
               that
               every
               thing
               which
               is
               goodly
               is
               good
               ;
               because
               it
               is
               desirable
               ,
               which
               is
               the
               essential
               qualification
               of
               good
               things
               .
               The
               beauty
               of
               the
               body
               is
               not
               only
               the
               token
               of
               that
               of
               the
               soul
               ,
               which
               seems
               to
               be
               ill
               lodg'd
               ,
               when
               it
               is
               found
               in
               an
               ugly
               body
               ,
               but
               't
               is
               also
               a
               sign
               of
               the
               body's
               health
               and
               good
               constitution
               .
               Yea
               the
               very
               beholding
               of
               Beauty
               conduceth
               to
               health
               ,
               and
               continues
               it
               ;
               whence
               it
               is
               that
               handsome
               Nurses
               and
               Governesses
               are
               assigned
               to
               Children
               ;
               because
               the
               soul
               even
               from
               the
               cradle
               (
               being
               a
               Forreigner
               and
               retaining
               in
               it self
               the
               idea
               of
               its
               Creator's
               beauty
               )
               is
               marvellously
               pleas'd
               at
               the
               sight
               of
               every
               thing
               that
               approaches
               that
               beauty
               and
               harmony
               ,
               and
               rejoyces
               at
               its
               meeting
               ,
               acknowledging
               it
               her
               kindred
               and
               alley
               .
               Moreover
               ,
               Plato
               saith
               ,
               that
               Beauty
               is
               produc'd
               when
               the
               Forme
               predominates
               over
               the
               Matter
               ,
               which
               is
               of
               it self
               foul
               and
               deformed
               .
               Which
               he
               affirmeth
               to
               have
               place
               also
               in
               the
               beauty
               of
               the
               soul
               ;
               which
               he
               makes
               to
               consist
               in
               the
               advantage
               of
               the
               Intellectual
               part
               ,
               which
               holdeth
               the
               place
               of
               Forme
               in
               man
               ,
               over
               the
               Sensitive
               ,
               which
               correspondeth
               to
               
                 Matter
                 .
                 Aristotle
              
               will
               not
               allow
               it
               possible
               for
               Felicity
               to
               be
               perfect
               without
               the
               beauty
               of
               the
               Body
               ,
               which
               hath
               sometimes
               
               conferr'd
               the
               Scepter
               in
               elective
               Kingdoms
               .
               And
               our
               Saviour
               ,
               amidst
               all
               the
               infirmities
               of
               our
               nature
               ,
               caus'd
               to
               shine
               in
               himself
               the
               most
               perfect
               beauty
               that
               ever
               was
               in
               the
               rest
               of
               mankind
               .
               Now
               several
               beautiful
               things
               gratifie
               variously
               .
               White
               is
               esteem'd
               amongst
               Northern
               Nations
               ,
               because
               there
               issues
               out
               of
               white
               bodies
               a
               certain
               brightness
               or
               light
               agreeable
               to
               the
               eyes
               of
               those
               people
               .
               But
               the
               same
               colour
               loseth
               that
               pre-eminence
               proportionably
               to
               a
               nearer
               approach
               toward
               the
               South
               .
            
          
        
         
           
             CONFERENCE
             XXVII
             .
          
           
             
               I.
               Whether
               the
               World
               grows
               old
               .
               II.
               Of
               Jealousie
               .
            
          
           
             
               I.
               Whether
               the
               World
               grows
               old
               .
            
             
               WEre
               we
               in
               those
               Commonwealths
               where
               the
               voice
               of
               the
               people
               is
               admitted
               ,
               this
               Question
               would
               be
               very
               easie
               to
               resolve
               ;
               there
               being
               no
               body
               but
               proclaims
               that
               the
               world
               is
               declining
               ,
               and
               thinks
               that
               we
               are
               now
               in
               the
               very
               dregs
               of
               Time.
               'T
               is
               the
               ordinary
               discourse
               of
               old
               men
               .
               But
               possibly
               herein
               they
               resemble
               the
               old
               woman
               ,
               who
               when
               she
               was
               grown
               blind
               ,
               said
               the
               Sky
               was
               overcast
               ;
               or
               those
               who
               sailing
               from
               the
               shore
               think
               that
               the
               earth
               retreats
               back
               ,
               while
               't
               is
               themselves
               that
               are
               in
               motion
               .
               These
               good
               people
               no
               longer
               finding
               the
               same
               gust
               and
               pleasure
               in
               the
               delights
               of
               the
               world
               ,
               that
               they
               found
               in
               their
               youth
               ,
               lay
               the
               fault
               upon
               the
               world
               instead
               of
               imputing
               the
               same
               to
               themselves
               .
               Indeed
               their
               accusation
               is
               too
               old
               to
               be
               receivable
               ,
               having
               been
               from
               all
               time
               ,
               which
               made
               Horace
               say
               ,
               that
               to
               represent
               an
               old
               man
               right
               ,
               he
               must
               be
               introduc'd
               praising
               the
               time
               past
               .
               Yet
               we
               may
               give
               their
               reasons
               the
               hearing
               .
               They
               affirm
               that
               every
               thing
               which
               hath
               had
               a
               beginning
               ,
               and
               must
               have
               an
               end
               ,
               grows
               old
               .
               That
               since
               all
               the
               parts
               of
               the
               world
               are
               variously
               corrupted
               ,
               the
               same
               ought
               to
               be
               believ'd
               of
               the
               whole
               .
               That
               as
               for
               the
               Heavens
               ,
               all
               the
               observations
               of
               Ptolomy
               are
               found
               at
               this
               day
               false
               ,
               unless
               they
               be
               rectifi'd
               by
               the
               addition
               of
               certain
               motions
               of
               Trepidation
               which
               cause
               all
               the
               rest
               to
               vary
               .
               In
               the
               Air
               ,
               the
               inconstancy
               of
               it
               ,
               and
               the
               irregularity
               of
               the
               Seasons
               makes
               us
               not
               know
               when
               we
               are
               sure
               of
               any
               ;
               the
               Spring
               sometimes
               appearing
               in
               Winter
               (
               as
               at
               present
               )
               and
               Winter
               in
               Autumn
               .
               In
               the
               Sea
               ,
               you
               see
               it
               dismembers
               Provinces
               ,
               gains
               and
               loses
               whole
               Countries
               by
               its
               inundations
               and
               recessions
               .
               And
               as
               for
               the
               Earth
               ,
               it
               is
               very
               probably
               shown
               that
               in
               time
               it
               must
               naturally
               return
               to
               its
               first
               state
               in
               which
               it
               was
               all
               cover'd
               with
               water
               ,
               and
               consequently
               void
               of
               men
               and
               most
               part
               of
               animals
               and
               plants
               ,
               which
               make
               the
               three
               noblest
               parts
               of
               the
               Universe
               .
               For
               they
               who
               endeavour
               the
               raising
               of
               low
               grounds
               know
               that
               the
               same
               is
               accomplish'd
               
               by
               giving
               entrance
               to
               the
               slime
               which
               the
               water
               brings
               thither
               ,
               and
               which
               gathers
               together
               at
               the
               bottom
               ;
               whence
               it
               comes
               to
               pass
               that
               Valleys
               through
               which
               torrents
               and
               brooks
               of
               rain-water
               pass
               ,
               grow
               hollower
               daily
               ;
               the
               impetuousness
               of
               the
               water
               sweeping
               the
               surface
               of
               the
               earth
               into
               rivers
               ,
               and
               thence
               into
               the
               Sea.
               Wherefore
               though
               the
               world
               should
               not
               end
               by
               Conflagration
               ,
               as
               it
               must
               do
               ;
               since
               all
               the
               rain-waters
               ,
               those
               of
               rivers
               and
               brooks
               go
               into
               the
               Sea
               ,
               and
               carry
               thither
               with
               them
               the
               upper
               parts
               of
               the
               Earth
               ,
               which
               is
               that
               that
               makes
               the
               waters
               so
               troubled
               and
               muddy
               ,
               it
               is
               necessary
               that
               this
               earth
               in
               time
               fill
               up
               the
               cavities
               of
               the
               Sea
               ,
               and
               reduce
               it
               to
               exact
               roundness
               ;
               and
               then
               the
               water
               having
               no
               longer
               any
               channel
               must
               as
               necessarily
               cover
               the
               whole
               surface
               of
               the
               earth
               ,
               excepting
               perhaps
               some
               points
               of
               rocks
               ,
               which
               will
               decay
               and
               fall
               down
               in
               time
               ,
               as
               about
               fifteen
               years
               ago
               a
               mountain
               in
               Suizzerland
               by
               its
               fall
               crush'd
               under
               its
               ruines
               the
               Town
               of
               Pleurs
               ,
               
               which
               by
               that
               means
               made
               good
               the
               importance
               of
               its
               name
               .
               And
               although
               this
               may
               not
               come
               to
               pass
               till
               after
               divers
               thousands
               of
               years
               if
               the
               world
               should
               last
               so
               long
               ,
               yet
               it
               is
               not
               the
               less
               feasible
               ,
               since
               it
               is
               a
               doing
               at
               the
               present
               ,
               though
               by
               little
               and
               little
               .
            
             
               The
               second
               said
               ,
               That
               since
               the
               end
               of
               the
               world
               is
               to
               be
               supernatural
               ,
               it
               shall
               not
               proceed
               from
               old
               age
               ;
               that
               though
               the
               earth
               were
               all
               cover'd
               over
               with
               waters
               ,
               yet
               the
               world
               would
               not
               perish
               for
               all
               that
               ,
               since
               the
               Elements
               would
               subsist
               ;
               yea
               the
               same
               earth
               and
               the
               winds
               by
               succession
               of
               time
               would
               come
               to
               imbibe
               and
               dry
               up
               those
               waters
               ,
               and
               so
               again
               discover
               the
               face
               of
               the
               earth
               .
               That
               if
               one
               of
               the
               Elements
               be
               diminish'd
               ,
               another
               increases
               ;
               if
               the
               water
               evaporate
               ,
               the
               air
               is
               augmented
               ;
               if
               the
               air
               be
               condens'd
               ,
               it
               addes
               to
               the
               water
               ,
               and
               so
               the
               world
               cannot
               fail
               by
               all
               the
               alterations
               and
               changes
               which
               happen
               in
               simple
               and
               mixt
               bodies
               .
               For
               its
               order
               consists
               in
               the
               alternative
               succession
               of
               various
               dispositions
               (
               and
               not
               in
               one
               sole
               disposition
               )
               like
               a
               circle
               which
               being
               finite
               in
               its
               parts
               is
               infinite
               in
               its
               whole
               .
               Moreover
               ,
               if
               the
               world
               perish
               ,
               it
               must
               be
               either
               by
               the
               annihilation
               of
               its
               whole
               ,
               or
               of
               its
               parts
               ;
               or
               else
               by
               their
               transmutation
               into
               some
               matter
               which
               cannot
               be
               part
               of
               the
               world
               .
               Not
               the
               first
               ;
               for
               there
               needs
               no
               less
               a
               miracle
               to
               annihilate
               then
               to
               create
               ;
               and
               therefore
               nothing
               is
               annihilated
               .
               Not
               the
               second
               ;
               for
               mixt
               bodies
               cannot
               be
               chang'd
               but
               either
               into
               other
               mixt
               bodies
               or
               into
               the
               Elements
               ;
               now
               these
               are
               transmuted
               one
               into
               another
               ;
               wherefore
               in
               either
               case
               they
               are
               still
               parts
               of
               the
               world
               .
               The
               most
               active
               of
               the
               Elements
               ,
               Fire
               ,
               without
               the
               miracle
               of
               the
               last
               conflagration
               ,
               if
               you
               consider
               it
               in
               the
               Sphere
               which
               some
               have
               assign'd
               to
               it
               ,
               it
               cannot
               burn
               the
               rest
               ;
               for
               should
               it
               act
               in
               its
               own
               Sphere
               ,
               which
               it
               doth
               not
               ,
               it
               would
               at
               length
               be
               extinguish'd
               for
               want
               of
               air
               ,
               into
               which
               consequently
               part
               of
               it
               would
               be
               converted
               :
               or
               if
               you
               place
               it
               in
               the
               subterranean
               parts
               ,
               the
               vapours
               and
               the
               exhalations
               which
               it
               
               would
               raise
               from
               the
               Sea
               and
               the
               Earth
               ,
               being
               resolv'd
               into
               water
               and
               air
               ,
               would
               always
               preserve
               the
               being
               of
               those
               Elements
               .
               Moreover
               ,
               the
               world
               would
               not
               serve
               at
               the
               day
               of
               judgement
               (
               as
               Philo
               the
               Jew
               saith
               )
               for
               a
               Holocaust
               to
               its
               author
               ,
               if
               it
               were
               then
               found
               defective
               in
               any
               of
               its
               parts
               .
            
             
               The
               third
               said
               ,
               If
               you
               take
               the
               world
               for
               all
               the
               inferiour
               bodies
               contain'd
               under
               the
               concave
               of
               the
               Moon
               ,
               it
               is
               certain
               that
               it
               changeth
               .
               For
               the
               Heavens
               are
               not
               alter'd
               according
               to
               their
               substance
               ,
               though
               they
               be
               according
               to
               their
               places
               .
               But
               it
               is
               impossible
               that
               the
               Elements
               acting
               so
               powerfully
               one
               against
               another
               by
               their
               contrary
               qualities
               be
               not
               at
               length
               weakned
               ,
               and
               their
               activities
               refracted
               and
               impair'd
               ,
               and
               particularly
               the
               earth
               wherein
               those
               subterranean
               fires
               do
               the
               same
               thing
               that
               natural
               heat
               doth
               in
               animals
               when
               by
               the
               consumption
               of
               their
               
                 radical
                 humidity
              
               it
               makes
               them
               grow
               dry
               and
               old
               .
               External
               Agents
               (
               as
               the
               Air
               ,
               and
               the
               Celestial
               Bodies
               ,
               which
               in
               time
               undermine
               Palaces
               of
               Marble
               ,
               Brass
               and
               other
               bodies
               )
               contribute
               greatly
               to
               this
               alteration
               of
               the
               earth
               ,
               which
               is
               the
               mark
               and
               but
               of
               actions
               of
               the
               superiour
               bodies
               ,
               by
               whom
               it
               suffers
               incessantly
               .
               This
               declination
               is
               observ'd
               in
               Plants
               ,
               which
               had
               greater
               vertues
               in
               times
               past
               then
               they
               have
               at
               the
               present
               (
               as
               it
               is
               found
               ,
               amongst
               others
               ,
               in
               that
               Antidote
               made
               of
               tops
               of
               Rue
               ,
               a
               Nut
               and
               a
               Fig
               ,
               wherewith
               Mithridates
               preserv'd
               himself
               from
               all
               poysons
               ,
               and
               which
               is
               now
               out
               of
               credit
               )
               but
               much
               more
               in
               man
               then
               other
               animals
               .
               For
               besides
               the
               diminution
               which
               befalls
               him
               as
               a
               mixt
               body
               ,
               because
               he
               draws
               his
               nourishment
               from
               the
               substance
               of
               plants
               and
               animals
               ,
               he
               hath
               besides
               in
               himself
               a
               double
               ground
               of
               this
               decay
               of
               his
               strength
               ,
               every
               thing
               partaking
               of
               nature
               and
               its
               food
               .
               Hence
               it
               is
               that
               we
               are
               much
               more
               short-liv'd
               then
               our
               fathers
               of
               old
               ,
               who
               in
               the
               flower
               of
               the
               world's
               age
               (
               to
               speak
               with
               Plato
               ,
               who
               makes
               it
               an
               animal
               )
               liv'd
               almost
               a
               thousand
               years
               ;
               and
               since
               the
               Deluge
               by
               the
               corruption
               which
               its
               waters
               overflowing
               the
               earth
               caus'd
               in
               the
               whole
               Universe
               ,
               they
               liv'd
               six
               hundred
               years
               ,
               but
               at
               present
               few
               attain
               to
               eighty
               :
               Nor
               do
               we
               see
               any
               Gyants
               now
               a
               days
               ,
               though
               they
               were
               very
               frequent
               in
               old
               time
               .
               Men's
               minds
               likewise
               have
               a
               great
               share
               of
               this
               deterioration
               ,
               in
               the
               exercise
               of
               vertues
               and
               arts
               .
               Besides
               ,
               that
               there
               was
               never
               so
               great
               a
               multitude
               of
               Laws
               and
               Ordinances
               ,
               which
               are
               certain
               evidence
               of
               the
               depravation
               of
               manners
               .
            
             
               The
               fourth
               said
               ,
               Besides
               that
               't
               is
               dubious
               whether
               the
               years
               of
               our
               first
               Fathers
               were
               of
               equal
               length
               with
               ours
               ,
               the
               cause
               of
               their
               long
               life
               may
               be
               attributed
               to
               a
               special
               priviledge
               of
               God
               ,
               to
               the
               end
               they
               might
               by
               their
               long
               experience
               invent
               Arts
               and
               Sciences
               ,
               and
               people
               the
               world
               .
               Moreover
               ,
               't
               is
               above
               4000
               years
               since
               the
               term
               of
               70
               and
               80
               years
               became
               the
               common
               standard
               of
               humane
               life
               .
               Our
               age
               is
               not
               more
               corrupted
               then
               the
               first
               ,
               made
               infamous
               by
               Fratricides
               ,
               Sodomites
               ,
               Incests
               ,
               Treasons
               ,
               and
               such
               other
               enormous
               sins
               ,
               so
               much
               the
               more
               detestable
               
               in
               that
               they
               had
               no
               example
               of
               them
               ,
               as
               their
               posterity
               hath
               had
               since
               .
               And
               as
               for
               the
               inferior
               bodies
               ,
               since
               their
               actions
               are
               at
               present
               altogether
               the
               same
               with
               what
               they
               perform'd
               in
               the
               beginning
               of
               the
               world
               ;
               the
               Fire
               (
               for
               example
               )
               not
               burning
               less
               ,
               nor
               the
               Water
               cooling
               less
               ,
               then
               in
               Adam's
               time
               ;
               it
               must
               be
               concluded
               that
               they
               are
               not
               chang'd
               ,
               but
               remain
               always
               in
               the
               same
               state
               .
            
             
               The
               Fifth
               said
               ,
               That
               as
               in
               the
               Microcosme
               we
               may
               judge
               of
               the
               corruption
               of
               the
               Body
               by
               the
               least
               alteration
               of
               its
               parts
               ,
               and
               fore-tell
               its
               death
               by
               the
               disorder
               observ'd
               in
               the
               most
               noble
               ;
               so
               we
               may
               make
               the
               like
               Judgement
               in
               the
               Maerocosme
               ,
               in
               which
               we
               see
               no
               Mixt
               Bodies
               ,
               but
               what
               are
               corruptible
               .
               For
               things
               are
               no
               longer
               then
               they
               act
               ,
               action
               being
               the
               measure
               of
               their
               being
               .
               And
               therefore
               seeing
               nothing
               can
               act
               perpetually
               ,
               because
               the
               virtue
               of
               every
               thing
               is
               bounded
               and
               finite
               ,
               nothing
               can
               be
               perpetual
               .
               As
               Knives
               ,
               and
               the
               like
               instruments
               ,
               are
               blunted
               with
               much
               cutting
               ;
               so
               the
               qualities
               incessantly
               acting
               must
               of
               necessity
               be
               weakned
               ,
               and
               at
               length
               become
               impotent
               .
               But
               the
               surest
               sign
               of
               the
               worlds
               corruption
               is
               the
               annihilation
               of
               corporeal
               formes
               ,
               the
               noblest
               parts
               of
               the
               universe
               .
               For
               as
               for
               spiritual
               formes
               ,
               when
               they
               are
               separated
               from
               the
               Body
               they
               are
               no
               longer
               consider'd
               as
               parts
               of
               the
               world
               .
            
             
               The
               Sixth
               confirm'd
               this
               opinion
               by
               the
               abundance
               of
               new
               diseases
               sprang
               up
               in
               these
               last
               Ages
               ,
               and
               unknown
               to
               the
               preceding
               ;
               as
               the
               Neapolitane
               Malady
               ,
               the
               Scurvy
               ,
               and
               sundry
               others
               ,
               which
               cannot
               proceed
               but
               from
               the
               corruption
               of
               Humours
               and
               Tempers
               ,
               and
               this
               from
               that
               of
               the
               Elements
               .
            
             
               The
               Seventh
               said
               ,
               That
               the
               world
               is
               so
               far
               from
               growing
               worse
               ,
               that
               on
               the
               contrary
               it
               becomes
               more
               perfect
               ;
               as
               't
               is
               proper
               to
               things
               created
               from
               a
               small
               beginning
               ,
               to
               increase
               ,
               and
               at
               length
               attain
               their
               perfection
               ;
               which
               the
               world
               having
               attain'd
               doth
               not
               decline
               ,
               because
               it
               is
               not
               an
               organiz'd
               body
               ,
               whose
               property
               it
               is
               to
               do
               so
               after
               it
               hath
               attain'd
               its
               State.
               This
               is
               visible
               in
               Metals
               ,
               and
               particularly
               in
               Gold
               ,
               which
               the
               longer
               they
               remain
               in
               the
               Earth
               the
               more
               concoction
               and
               perfection
               they
               acquire
               .
               Moreover
               ,
               the
               Wits
               of
               Men
               are
               more
               refin'd
               then
               ever
               .
               For
               what
               could
               be
               more
               ignorant
               then
               the
               Age
               of
               our
               first
               Parents
               ,
               for
               whom
               God
               himself
               was
               fain
               to
               make
               Clothes
               ;
               those
               of
               their
               own
               making
               being
               onely
               fig-leaves
               .
               In
               the
               Ages
               following
               ,
               you
               see
               nothing
               so
               gross
               as
               what
               was
               then
               accounted
               the
               highest
               degree
               of
               subtlety
               ,
               as
               the
               Learning
               of
               the
               Rabbins
               among
               the
               Jews
               ,
               and
               the
               Druids
               among
               the
               Gauls
               ;
               the
               best
               skill'd
               of
               whom
               might
               come
               to
               school
               to
               our
               Batchelors
               .
               But
               their
               gross
               ignorance
               in
               Handy-crafts
               appears
               ,
               amongst
               others
               ,
               in
               our
               
                 Flowers
                 de
                 Luce
              
               ,
               the
               figure
               whereof
               ,
               stamp'd
               on
               their
               Coin
               ,
               resembles
               any
               thing
               rather
               then
               a
               
                 Flower
                 de
                 Luce.
              
               
            
          
           
             
               II.
               Of
               Jealousie
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               Jealousie
               is
               very
               hard
               to
               be
               defin'd
               .
               If
               you
               rank
               it
               under
               the
               Genius
               of
               Fear
               ,
               how
               
               comes
               it
               to
               make
               Rivals
               so
               venturous
               in
               attempting
               and
               executing
               ?
               If
               't
               is
               a
               sort
               of
               Anger
               and
               Indignation
               ,
               whence
               do's
               it
               make
               them
               so
               pale
               ?
               If
               you
               assign
               this
               Passion
               to
               Man
               alone
               ,
               how
               do's
               it
               metamorphose
               them
               into
               beasts
               ?
               taking
               from
               them
               all
               exercise
               of
               reason
               .
               If
               you
               admit
               it
               in
               beasts
               too
               ,
               how
               do's
               it
               render
               Men
               so
               ingenious
               ?
               I
               think
               they
               should
               speak
               best
               who
               should
               term
               it
               a
               Rage
               ,
               since
               the
               most
               Tragical
               Histories
               are
               fullest
               of
               its
               actions
               .
               Yet
               you
               shall
               meet
               with
               some
               that
               make
               a
               laughter
               of
               it
               ;
               and
               if
               a
               Mistress
               changes
               them
               ,
               they
               also
               change
               their
               Mistress
               ;
               who
               when
               they
               are
               marry'd
               alwayes
               knock
               at
               the
               door
               though
               it
               be
               wide
               open
               ,
               for
               fear
               of
               finding
               what
               they
               do
               not
               seek
               :
               Whereas
               others
               are
               jealous
               even
               of
               the
               sheets
               of
               their
               own
               bed
               .
               Let
               us
               therefore
               rank
               it
               amongst
               the
               caprichious
               Passions
               ;
               or
               rather
               let
               us
               do
               like
               the
               Physitians
               ,
               who
               having
               given
               names
               to
               all
               the
               Veins
               and
               Bones
               ,
               term
               some
               (
               which
               they
               know
               not
               how
               to
               call
               otherwise
               )
               Innominate
               and
               
                 sine
                 pari
              
               .
               So
               this
               Passion
               shall
               be
               the
               nameless
               and
               peerless
               Passion
               .
            
             
               The
               Second
               said
               ,
               This
               Passion
               seem'd
               to
               depend
               on
               the
               Climates
               ,
               Northern
               people
               being
               very
               little
               subject
               to
               it
               ;
               whereas
               they
               of
               the
               South
               cannot
               hear
               Mass
               or
               Sermon
               ,
               unless
               there
               be
               a
               wall
               between
               the
               Men
               and
               the
               Women
               .
               And
               Bodin
               saith
               ,
               't
               was
               one
               of
               the
               things
               which
               
                 Mendoza
                 (
                 Gondamor
              
               )
               the
               Spanish
               Ambassador
               wonder'd
               at
               most
               in
               France
               and
               England
               ,
               why
               Men
               went
               with
               Women
               into
               Churches
               .
               Likewise
               ,
               Caesar
               saith
               of
               the
               English
               ,
               that
               twelve
               of
               them
               were
               contented
               with
               one
               Woman
               ,
               and
               agreed
               peaceably
               ;
               whereas
               the
               Indians
               and
               Africans
               have
               troops
               of
               Wives
               ;
               and
               yet
               Puna
               King
               of
               the
               Indians
               did
               not
               think
               his
               secure
               amongst
               his
               Eunuchs
               ,
               till
               he
               had
               disfigur'd
               them
               ,
               and
               cut
               off
               their
               Arms.
               
            
             
               The
               Third
               said
               ,
               that
               Jealousie
               may
               be
               compar'd
               to
               the
               Syrian
               Cow
               ,
               of
               whom
               the
               Proverb
               saith
               ,
               that
               indeed
               she
               fill'd
               the
               pail
               with
               her
               Milk
               ,
               but
               presently
               overturn'd
               it
               with
               a
               kick
               .
               It
               gives
               Love
               ,
               and
               it
               gives
               Ruine
               .
               And
               yet
               this
               Passion
               is
               so
               inseparable
               ,
               and
               so
               necessarily
               a
               companion
               of
               Love
               ,
               that
               it
               do's
               the
               same
               office
               to
               it
               which
               the
               bellows
               do
               to
               the
               furnace
               which
               it
               kindles
               .
               For
               imagine
               a
               friendship
               in
               which
               there
               is
               no
               fear
               of
               Rivals
               ,
               it
               will
               soon
               be
               extinguish'd
               ,
               because
               the
               possession
               is
               accounted
               sure
               ;
               and
               our
               affection
               is
               not
               carry'd
               violently
               ,
               but
               where
               it
               finds
               resistance
               .
            
             
               The
               Fourth
               said
               ,
               Jealousie
               is
               a
               fear
               lest
               another
               injoy
               the
               Good
               which
               we
               challenge
               or
               possess
               .
               'T
               is
               the
               more
               dangerous
               in
               that
               it
               puts
               on
               the
               mask
               of
               Love
               ,
               whereof
               nevertheless
               it
               partakes
               but
               little
               .
               The
               Poets
               represent
               Love
               to
               us
               like
               a
               Child
               full
               of
               joy
               and
               liberty
               ;
               whereas
               Jealousie
               resembles
               an
               old
               ,
               sullen
               ,
               and
               distrustful
               Woman
               .
               Love
               proceeds
               from
               knowledge
               ,
               (
               for
               we
               desire
               not
               things
               unknown
               )
               on
               the
               contrary
               ,
               Jealousie
               ,
               being
               a
               distrust
               either
               of
               our selves
               or
               the
               thing
               lov'd
               ,
               or
               of
               both
               ,
               presupposes
               a
               deficiency
               of
               knowledge
               ,
               and
               consequently
               of
               Love.
               Whence
               Women
               having
               less
               knowledge
               then
               Men
               ,
               are
               likewise
               
               more
               ready
               to
               entertain
               this
               Passion
               ;
               and
               sometimes
               to
               such
               a
               degree
               ,
               that
               those
               of
               the
               Isle
               of
               Lemnos
               kill'd
               all
               their
               Husbands
               upon
               it
               ,
               excepting
               one
               .
            
             
               The
               Fifth
               said
               ,
               Jealousie
               is
               a
               sort
               of
               Indignation
               against
               one
               who
               intrencheth
               upon
               the
               honour
               which
               we
               account
               particularly
               due
               to
               our selves
               ,
               or
               some
               other
               whom
               we
               love
               .
               Thus
               God
               is
               jealous
               of
               his
               glory
               ,
               and
               good
               people
               likewise
               of
               the
               same
               .
               Brethren
               are
               jealous
               of
               their
               Father's
               Love.
               Those
               who
               seek
               the
               same
               office
               are
               jealous
               one
               of
               another
               .
               Rivals
               are
               so
               of
               the
               favours
               of
               their
               Mistresses
               .
               The
               first
               kind
               of
               Jealousie
               proceeds
               from
               the
               good
               opinion
               which
               every
               one
               hath
               of
               himself
               ,
               of
               being
               more
               capable
               then
               any
               other
               ,
               and
               better
               answering
               to
               the
               merits
               of
               the
               thing
               belov'd
               .
               And
               although
               it
               presupposeth
               Love
               ,
               yet
               many
               times
               't
               is
               changed
               into
               Hatred
               ,
               as
               Choler
               into
               Melancholy
               .
               In
               its
               beginning
               it
               makes
               use
               of
               Anger
               and
               Revenge
               ;
               if
               it
               continue
               ,
               of
               Sadness
               and
               Discontent
               ;
               and
               afterwards
               of
               Fear
               ,
               which
               sometimes
               tends
               to
               Despair
               .
            
             
               The
               Sixth
               said
               ,
               That
               this
               Passion
               was
               a
               Grief
               for
               that
               another
               invades
               what
               is
               ours
               .
               For
               Grief
               ,
               as
               the
               other
               Passions
               ,
               changes
               its
               name
               according
               as
               it
               is
               determin'd
               and
               restrain'd
               to
               a
               particular
               object
               .
               It
               serves
               to
               preserve
               and
               increase
               Love
               ,
               and
               therefore
               is
               not
               absolutely
               to
               be
               decry'd
               .
               It
               enkindles
               in
               us
               a
               desire
               to
               please
               ,
               for
               fear
               the
               person
               lov'd
               prefer
               another
               ,
               in
               whom
               appears
               more
               perfection
               ,
               before
               us
               .
               In
               some
               cases
               a
               Man
               shall
               deserve
               the
               name
               of
               Paltron
               if
               he
               shews
               not
               Jealousie
               ;
               since
               Justice
               allows
               not
               that
               what
               belongs
               to
               one
               should
               be
               common
               ;
               for
               what
               is
               every
               bodie
               's
               is
               no
               bodie
               's
               .
               Wherefore
               onely
               excessive
               Jealousie
               is
               blameable
               ,
               being
               a
               mixture
               of
               many
               Passions
               ,
               and
               the
               strongest
               and
               most
               violent
               affection
               that
               can
               seize
               upon
               the
               Mind
               ,
               which
               it
               leaves
               no
               longer
               master
               of
               it self
               .
               It
               infuses
               distrusts
               and
               suspitions
               ,
               and
               consequently
               to
               these
               ,
               most
               inquieting
               curiosities
               to
               know
               the
               truth
               of
               what
               it
               seeks
               ,
               but
               would
               not
               find
               ;
               and
               which
               being
               found
               produces
               insupportable
               torments
               .
               The
               ill
               opinion
               which
               the
               Jealous
               hath
               of
               the
               person
               whom
               he
               pretends
               to
               Love
               causes
               him
               to
               misinterpret
               its
               best
               actions
               .
               Thus
               disturb'd
               Waters
               never
               represent
               well
               the
               species
               of
               Objects
               which
               they
               receive
               ;
               and
               Eyes
               distemper'd
               with
               a
               suffusion
               judge
               things
               to
               be
               of
               the
               same
               colour
               wherewith
               themselves
               are
               tinctur'd
               .
            
             
               The
               Seventh
               said
               ,
               That
               Love
               is
               not
               of
               the
               nature
               of
               those
               Goods
               which
               the
               more
               they
               are
               communicated
               the
               more
               excellent
               they
               are
               ;
               But
               't
               is
               a
               Union
               of
               Wills
               ,
               and
               so
               loses
               its
               name
               when
               divided
               ;
               as
               the
               Sun-beams
               being
               dispers'd
               are
               weak
               ,
               but
               burn
               when
               re-united
               by
               a
               Burning-glass
               .
               Jealousie
               ,
               which
               is
               the
               fear
               of
               dis-union
               ,
               springs
               from
               the
               merits
               of
               the
               thing
               belov'd
               ,
               and
               from
               a
               suspition
               lest
               its
               perfection
               attract
               others
               besides
               our selves
               ,
               to
               love
               it
               ;
               especially
               when
               we
               acknowledge
               less
               of
               merit
               in
               our selves
               then
               in
               our
               Rivals
               ,
               knowing
               that
               the
               most
               perfect
               things
               are
               most
               lov'd
               .
            
          
        
         
           
           
             CONFERENCE
             XXVIII
             .
          
           
             
               I.
               What
               is
               the
               greatest
               Delight
               of
               Man.
               II.
               Of
               Cuckoldry
               .
            
          
           
             
               I.
               What
               is
               the
               greatest
               Delight
               of
               Man.
               
            
             
               THe
               Rejoicings
               of
               this
               Season
               seem
               to
               have
               been
               appointed
               at
               the
               end
               of
               Winter
               ,
               and
               entrance
               of
               Lent
               ,
               two
               times
               equally
               sad
               ,
               though
               upon
               different
               accounts
               ;
               the
               one
               Natural
               ,
               and
               the
               other
               Canonical
               .
               Because
               Joy
               is
               destinated
               to
               dilate
               the
               Trees
               ,
               which
               Sadness
               shuts
               up
               .
               'T
               is
               caus'd
               several
               wayes
               .
               For
               nothing
               is
               pleasing
               but
               according
               to
               the
               correspondence
               which
               it
               hath
               to
               our
               Phancy
               ;
               as
               Pictures
               and
               Musick
               delight
               not
               but
               by
               the
               proportion
               which
               they
               have
               with
               the
               Sight
               and
               Hearing
               .
               Whence
               of
               the
               two
               Painters
               who
               contended
               together
               about
               the
               excellence
               of
               their
               skill
               ,
               he
               carry'd
               the
               prize
               who
               before
               he
               set
               to
               his
               work
               took
               heed
               to
               the
               place
               from
               whence
               it
               was
               to
               be
               seen
               .
               Now
               the
               phancies
               and
               opinions
               of
               Men
               being
               so
               different
               ,
               it
               is
               hard
               to
               know
               what
               is
               the
               greatest
               Joy
               ,
               considering
               that
               the
               same
               thing
               may
               have
               correspondence
               to
               the
               Imagination
               of
               one
               ,
               and
               repugnance
               to
               that
               of
               another
               .
               If
               a
               Musitian
               delights
               you
               ,
               you
               should
               but
               ill
               requite
               him
               if
               you
               took
               his
               instrument
               and
               play'd
               him
               a
               lesson
               ;
               't
               is
               Money
               which
               rejoyces
               him
               .
               He
               who
               could
               not
               drink
               his
               Wine
               ,
               how
               excellent
               soever
               ,
               unless
               it
               were
               carry'd
               to
               him
               to
               the
               Tavern
               ,
               would
               have
               accounted
               all
               other
               delight
               empty
               without
               it
               .
               They
               who
               at
               present
               enjoy
               their
               Liberty
               in
               the
               Sea-ports
               ,
               shew
               sufficiently
               what
               pleasure
               they
               take
               in
               play
               .
               In
               brief
               ,
               as
               many
               different
               humours
               and
               inclinations
               as
               there
               are
               ,
               so
               different
               will
               the
               judgements
               be
               upon
               this
               question
               :
               For
               even
               amongst
               those
               who
               place
               delight
               in
               Meats
               ,
               you
               will
               scarce
               find
               three
               together
               whose
               Appetites
               agree
               .
               Besides
               ,
               that
               who
               so
               would
               judge
               aright
               in
               the
               case
               must
               have
               tasted
               of
               all
               sorts
               of
               delights
               ;
               yea
               ,
               of
               each
               in
               its
               full
               extent
               ,
               and
               with
               all
               its
               conditions
               requisite
               .
            
             
               The
               Second
               said
               ,
               Delight
               seemes
               to
               be
               the
               repeated
               sense
               of
               some
               joy
               ,
               such
               as
               is
               seen
               in
               publick
               and
               solemn
               jollities
               ;
               as
               heretofore
               in
               the
               Lupercalia
               and
               Saturnalia
               of
               the
               Romans
               ,
               and
               now
               in
               our
               Carnival
               .
               Now
               Joy
               is
               a
               Passion
               so
               lov'd
               and
               cherish'd
               by
               Man
               ,
               that
               we
               may
               thereby
               judge
               of
               its
               value
               .
               For
               as
               some
               Men
               are
               curious
               of
               rarities
               in
               Ebeny
               ,
               others
               of
               Sea-shells
               ,
               some
               of
               Antiquities
               of
               Marble
               ,
               Flowers
               and
               Pictures
               ,
               but
               all
               generally
               desire
               Gold
               ,
               and
               like
               it
               well
               ;
               so
               you
               see
               some
               valiant
               ;
               others
               ,
               studious
               ;
               others
               ,
               amorous
               ;
               many
               ,
               Sons
               of
               the
               bottle
               ;
               briefly
               ,
               this
               addicted
               to
               one
               action
               ,
               and
               he
               to
               another
               ;
               but
               you
               see
               none
               but
               loves
               Joy
               ,
               what
               ever
               shew
               they
               make
               ;
               and
               those
               pretended
               Cato's
               ,
               each
               wrinckle
               of
               whose
               Faces
               is
               an
               obelisk
               ,
               every
               word
               a
               censure
               ,
               yet
               become
               tickled
               within
               themselves
               at
               the
               occurrence
               of
               pleasant
               objects
               ,
               notwithstanding
               the
               blame
               
               which
               they
               seem
               to
               lay
               upon
               them
               :
               Like
               those
               Stoicks
               who
               durst
               not
               sit
               down
               to
               Dinner
               ,
               for
               fear
               it
               should
               be
               believ'd
               that
               they
               took
               Pleasure
               in
               it
               ,
               and
               nevertheless
               lik'd
               the
               Wine
               as
               well
               as
               others
               .
               Observe
               how
               Children
               ,
               even
               from
               the
               cradle
               ,
               caresse
               with
               their
               Head
               and
               Hands
               those
               that
               make
               Mirth
               ,
               and
               decline
               the
               sower
               and
               severe
               .
               Nor
               is
               the
               fear
               of
               Correction
               sufficient
               to
               keep
               them
               from
               running
               after
               all
               pleasant
               objects
               ,
               which
               they
               will
               invent
               among
               themselves
               rather
               then
               want
               .
               Old
               men
               ,
               as
               they
               most
               need
               ,
               so
               they
               receive
               the
               greatest
               benefit
               from
               it
               ;
               in
               this
               (
               perhaps
               )
               more
               unhappy
               then
               others
               ,
               that
               having
               more
               knowledge
               by
               experience
               of
               what
               is
               pass'd
               ,
               it
               is
               harder
               to
               delight
               them
               ;
               Pleasure
               most
               easily
               arising
               from
               novelty
               .
               Since
               therefore
               all
               sorts
               of
               conditions
               and
               ages
               sacrifice
               to
               Joy
               ,
               and
               Philosophers
               have
               judg'd
               nothing
               more
               proper
               to
               Man
               then
               Laughter
               ;
               I
               conceive
               ,
               't
               is
               a
               kind
               of
               inhumanity
               to
               forbid
               commerce
               to
               this
               inseparable
               companion
               of
               Man
               ;
               and
               although
               some
               may
               abuse
               it
               ,
               yet
               it
               would
               be
               worse
               to
               interdict
               it
               ,
               then
               to
               take
               away
               the
               use
               of
               Wine
               under
               pretext
               that
               some
               people
               sometimes
               take
               too
               much
               of
               it
               .
            
             
               The
               Third
               said
               ,
               Some
               contentments
               belong
               to
               the
               Mind
               ,
               others
               to
               the
               Body
               .
               Not
               that
               the
               Body
               is
               capable
               of
               any
               Passion
               without
               the
               Minds
               help
               ;
               nor
               that
               the
               Soul
               ,
               while
               it
               informes
               the
               Body
               ,
               can
               apprehend
               any
               without
               its
               corporeal
               organs
               :
               but
               they
               borrow
               their
               name
               from
               the
               part
               which
               they
               chiefly
               affect
               .
               Thus
               ,
               I
               can
               neither
               love
               nor
               hate
               ,
               without
               having
               seen
               or
               heard
               the
               subject
               of
               my
               hatred
               or
               love
               ;
               and
               yet
               't
               is
               the
               Soul
               ,
               not
               the
               Body
               ,
               which
               loves
               or
               hates
               :
               The
               Body
               can
               neither
               drink
               nor
               eat
               without
               the
               Soul
               ,
               and
               nevertheless
               't
               is
               not
               the
               Soul
               that
               drinks
               or
               eats
               ,
               't
               is
               the
               Body
               .
               This
               suppos'd
               ,
               me-thinks
               ,
               the
               greatest
               delight
               of
               the
               humane
               Mind
               consists
               in
               being
               lov'd
               ,
               and
               this
               is
               the
               end
               of
               all
               its
               actions
               .
               Whence
               those
               words
               ,
               Let
               Men
               hate
               me
               ,
               provided
               they
               fear
               me
               ,
               
               were
               taken
               to
               be
               rather
               the
               voice
               of
               a
               savage
               beast
               then
               of
               a
               Man.
               This
               appears
               ,
               because
               all
               from
               the
               highest
               to
               the
               lowest
               ,
               endeavour
               to
               gain
               the
               good-will
               of
               every
               one
               .
               'T
               is
               this
               which
               makes
               Men
               so
               desirous
               of
               Praise
               ,
               because
               the
               same
               renders
               them
               amiable
               ;
               one
               for
               the
               excellence
               of
               his
               Mind
               ,
               another
               for
               the
               beauty
               of
               his
               Body
               .
               Moreover
               ,
               compare
               the
               misery
               of
               a
               Timon
               hated
               by
               all
               the
               world
               ,
               with
               the
               contentment
               of
               a
               
                 Titus
                 ,
                 Vespatians
              
               Son
               ,
               surnamed
               the
               Delight
               of
               Mankind
               ;
               and
               you
               will
               see
               that
               to
               be
               lov'd
               surpasses
               all
               the
               Pleasures
               of
               the
               world
               ,
               as
               much
               ,
               as
               't
               is
               unpleasing
               to
               be
               hated
               .
               For
               the
               love
               which
               is
               borne
               towards
               us
               supposes
               some
               perfection
               in
               us
               ,
               which
               being
               known
               ,
               esteem'd
               ,
               and
               prefer'd
               above
               that
               of
               others
               ,
               produces
               the
               great
               contentments
               which
               we
               find
               therein
               .
               But
               as
               for
               those
               of
               the
               Body
               ,
               Pani
               and
               all
               Greece
               too
               well
               found
               the
               ill
               consequence
               of
               adjudging
               the
               golden
               apple
               to
               the
               Goddess
               ,
               whom
               Luxury
               made
               him
               prefer
               before
               the
               others
               ,
               to
               encourage
               us
               to
               follow
               his
               example
               .
               Demosthenes
               had
               reason
               when
               he
               refus'd
               to
               buy
               at
               too
               dear
               a
               rate
               the
               repentance
               
               which
               ordinarily
               follows
               this
               Pleasure
               ;
               the
               corners
               which
               it
               seeks
               ,
               and
               the
               shame
               which
               accompanies
               it
               ,
               together
               with
               its
               little
               duration
               ,
               allow
               it
               not
               to
               be
               equall'd
               with
               other
               Passions
               compatible
               with
               Honour
               ,
               and
               practis'd
               in
               the
               sight
               of
               all
               the
               world
               ;
               as
               feasts
               ,
               dances
               ,
               shews
               ,
               sports
               ,
               merry
               words
               ,
               and
               the
               like
               ,
               all
               which
               ,
               I
               conceive
               ,
               ought
               to
               be
               added
               together
               to
               make
               perfect
               Delight
               .
               But
               since
               't
               is
               requisite
               to
               prefer
               one
               ,
               and
               punctually
               satisfie
               the
               question
               ,
               I
               shall
               affirm
               ,
               according
               to
               the
               liberty
               allow'd
               in
               this
               company
               ,
               that
               nothing
               seemes
               to
               me
               more
               capable
               to
               delight
               a
               Man
               then
               Good
               Cheer
               ;
               there
               's
               no
               better
               friendship
               then
               that
               which
               is
               acquir'd
               by
               cracking
               the
               glass
               ;
               friendships
               proceeding
               from
               sympathy
               of
               humours
               ,
               and
               this
               from
               the
               same
               viands
               .
               And
               ,
               in
               brief
               ,
               if
               this
               receipt
               did
               not
               serve
               better
               to
               exhilarate
               Men
               then
               any
               other
               ,
               you
               should
               not
               see
               it
               so
               diligently
               practis'd
               in
               these
               dayes
               by
               all
               the
               world
               .
               Alexander
               the
               Great
               ,
               and
               the
               Famous
               Marius
               ,
               took
               no
               greater
               pleasure
               then
               in
               drinking
               great
               draughts
               .
               And
               the
               tediously-severe
               humour
               of
               the
               Catoes
               was
               not
               sweetned
               but
               at
               the
               table
               ,
               where
               they
               ordinarily
               continu'd
               seven
               or
               eight
               hours
               .
               Moreover
               ,
               Old-age
               ,
               which
               we
               ought
               to
               follow
               for
               its
               great
               experience
               ,
               after
               having
               pass'd
               through
               all
               the
               pleasures
               of
               life
               ,
               fixes
               at
               last
               upon
               that
               of
               the
               Table
               ,
               as
               the
               surest
               and
               most
               lasting
               ;
               others
               sliding
               away
               so
               fast
               ,
               that
               they
               give
               not
               our
               Senses
               time
               to
               taste
               them
               ,
               (
               which
               word
               testifies
               that
               't
               is
               the
               Taste
               which
               ought
               to
               judge
               .
               )
               And
               if
               it
               be
               said
               that
               their
               bodies
               are
               not
               capable
               of
               other
               contentments
               ,
               I
               answer
               ,
               that
               the
               Organs
               of
               all
               the
               faculties
               are
               in
               them
               equally
               debilitated
               .
            
          
           
             
               II.
               Of
               Cuckoldry
            
             
               Upon
               the
               Second
               Point
               ,
               it
               was
               said
               ,
               That
               to
               judge
               well
               of
               it
               ,
               it
               is
               requisite
               to
               understand
               all
               the
               cases
               which
               make
               Men
               Cuckolds
               .
               Some
               are
               so
               ,
               and
               know
               nothing
               of
               it
               .
               Some
               think
               they
               are
               ,
               but
               are
               not
               ;
               and
               these
               are
               more
               miserable
               then
               if
               they
               were
               ,
               and
               knew
               it
               not
               .
               If
               we
               believe
               Histories
               ,
               some
               are
               so
               without
               their
               Wives
               fault
               ,
               who
               have
               mistaken
               others
               for
               their
               own
               Husbands
               .
               Some
               are
               so
               ,
               and
               half
               see
               it
               ,
               yet
               believe
               nothing
               of
               it
               ,
               by
               reason
               of
               the
               good
               opinion
               which
               they
               have
               of
               their
               Wives
               .
               Further
               ,
               some
               know
               they
               are
               so
               ,
               but
               do
               all
               they
               can
               to
               hinder
               it
               .
               Such
               was
               
                 P.
                 Cornelius
              
               ,
               and
               
                 Corn.
                 Tacitus
              
               .
               In
               fine
               ,
               some
               know
               it
               and
               suffer
               it
               ,
               not
               being
               able
               to
               hinder
               it
               ;
               And
               I
               account
               these
               alone
               infamous
               .
            
             
               The
               Second
               said
               ,
               That
               the
               word
               Cuckold
               ,
               deriv'd
               from
               Cuckow
               ,
               is
               Ironically
               us'd
               ;
               for
               this
               Bird
               layes
               her
               eggs
               in
               the
               neast
               of
               others
               ;
               or
               else
               ,
               because
               they
               who
               frequent
               other
               Mens
               Wives
               are
               oftentimes
               serv'd
               in
               the
               same
               manner
               ;
               or
               else
               for
               the
               reason
               upon
               which
               Pliny
               saith
               Vine-dressers
               were
               anciently
               called
               Cuckows
               ,
               (
               that
               is
               to
               say
               ,
               slothful
               )
               who
               deferr'd
               cutting
               their
               Vines
               till
               the
               Cuckow
               began
               to
               sing
               ,
               which
               was
               a
               fortnight
               later
               then
               the
               right
               time
               :
               And
               thus
               the
               same
               name
               may
               have
               been
               given
               to
               those
               who
               by
               their
               negligence
               or
               sloth
               give
               their
               
               Wives
               so
               much
               liberty
               that
               they
               abuse
               it
               .
               Unless
               we
               had
               rather
               say
               ,
               that
               this
               Bird
               ,
               being
               (
               as
               Aristotle
               saith
               )
               cold
               and
               moist
               of
               its
               own
               nature
               ,
               and
               yet
               so
               prudent
               ,
               as
               knowing
               it self
               unable
               to
               defend
               and
               feed
               its
               own
               young
               ,
               it
               puts
               them
               into
               the
               neasts
               of
               other
               Birds
               ,
               who
               nourish
               them
               as
               if
               they
               were
               their
               own
               ;
               thus
               timerous
               ,
               soft
               and
               weak
               Men
               ,
               have
               been
               call'd
               Cuckolds
               ,
               because
               not
               being
               able
               to
               support
               their
               own
               families
               ,
               they
               cause
               the
               same
               to
               be
               maintain'd
               by
               others
               with
               the
               loss
               of
               their
               credit
               .
               They
               who
               derive
               it
               from
               the
               Greek
               word
               Coccyx
               ,
               which
               signifies
               the
               rump
               ,
               are
               not
               much
               out
               of
               the
               way
               .
               In
               brief
               ,
               some
               go
               so
               far
               as
               to
               derive
               it
               from
               the
               Latine
               word
               Coquus
               ,
               because
               those
               people
               lodging
               and
               feeding
               their
               Wives
               ,
               and
               taking
               care
               of
               their
               Children
               ,
               do
               like
               Cooks
               who
               trust
               out
               victuals
               to
               others
               .
            
             
               The
               Third
               said
               ,
               That
               Cuckoldry
               was
               but
               an
               imaginary
               thing
               ;
               that
               the
               unchastity
               of
               the
               Wife
               could
               not
               dishonour
               the
               Husband
               ,
               considering
               that
               what
               is
               out
               of
               us
               and
               our
               power
               do's
               not
               any
               wayes
               concern
               us
               ;
               and
               it
               being
               impossible
               for
               the
               wisest
               Man
               in
               the
               world
               ,
               by
               the
               consent
               of
               all
               ,
               to
               hinder
               the
               lubricity
               of
               an
               incontinent
               Woman
               .
               Now
               no
               body
               is
               oblig'd
               to
               what
               is
               impossible
               ;
               and
               as
               a
               vicious
               action
               ought
               to
               be
               onely
               imputed
               to
               its
               author
               ,
               so
               ought
               the
               shame
               and
               dishonour
               which
               follows
               it
               ;
               and
               't
               is
               as
               absurd
               to
               reflect
               it
               upon
               him
               who
               contributed
               not
               at
               all
               to
               the
               crime
               ,
               as
               't
               is
               to
               ascribe
               the
               glory
               of
               a
               virtuous
               action
               to
               him
               who
               not
               onely
               did
               nothing
               towards
               it
               ,
               but
               with-stood
               it
               as
               much
               as
               he
               could
               .
               The
               Lawyers
               hold
               that
               a
               Contract
               made
               in
               secret
               ,
               and
               without
               calling
               all
               the
               parties
               who
               have
               interest
               in
               it
               ,
               cannot
               prejudice
               them
               ;
               so
               neither
               can
               what
               Wives
               do
               without
               privity
               of
               their
               Husbands
               be
               any
               thing
               to
               their
               prejudice
               .
               Besides
               ,
               if
               the
               dishonour
               were
               real
               ,
               it
               would
               be
               so
               every
               where
               ,
               and
               to
               all
               Men
               ;
               but
               there
               are
               whole
               Nations
               who
               account
               not
               themselves
               dishonour'd
               by
               the
               business
               .
               The
               Abyssines
               take
               it
               not
               ill
               that
               their
               High
               Priest
               lyes
               with
               their
               Wives
               on
               the
               marriage-night
               ,
               to
               purifie
               them
               .
               The
               people
               of
               the
               
                 East
                 Indies
              
               permit
               the
               injoyment
               of
               their
               Wives
               to
               those
               who
               give
               them
               an
               Elephant
               ,
               being
               proud
               of
               having
               a
               Wife
               valu'd
               at
               so
               high
               a
               price
               .
               The
               Romans
               ,
               though
               the
               most
               honourable
               of
               their
               time
               ,
               were
               so
               little
               sollicitous
               what
               their
               Wives
               did
               in
               their
               absence
               ,
               that
               returning
               out
               of
               the
               Country
               ,
               they
               alwayes
               us'd
               to
               send
               some
               body
               to
               advertise
               them
               of
               their
               arrival
               ;
               so
               afraid
               they
               were
               to
               surprize
               them
               .
               And
               indeed
               ,
               
                 Pompey
                 ,
                 Caesar
                 ,
                 Augustus
                 ,
                 Lucullus
                 ,
                 Cato
                 ,
              
               and
               many
               other
               great
               personages
               ,
               were
               not
               the
               less
               esteem'd
               for
               having
               the
               Bulls
               feather
               given
               them
               by
               their
               Wives
               .
            
             
               The
               Fourth
               said
               ,
               Horns
               are
               not
               alwayes
               imaginary
               ,
               since
               Histories
               assures
               us
               that
               they
               have
               really
               gor'd
               some
               persons
               ,
               as
               
                 M.
                 Benutius
                 Cippus
              
               ,
               Praetor
               of
               Rome
               ;
               the
               Ignominy
               likewise
               of
               them
               is
               real
               ,
               and
               to
               say
               otherwise
               ,
               is
               to
               go
               against
               the
               common
               opinion
               .
               For
               since
               Honour
               is
               in
               him
               who
               honours
               ,
               not
               in
               him
               who
               is
               
               honour'd
               ;
               (
               the
               reason
               of
               contraries
               being
               alike
               )
               dishonour
               shall
               consequently
               come
               from
               him
               who
               dishonours
               .
               Now
               't
               is
               certain
               ,
               most
               agree
               in
               this
               that
               Cuckolds
               are
               derided
               ,
               though
               they
               know
               nothing
               of
               it
               .
               For
               as
               true
               honour
               may
               be
               given
               to
               one
               who
               deserves
               it
               not
               ;
               so
               may
               he
               be
               really
               dishonour'd
               who
               deserves
               nothing
               less
               .
               A
               good
               man
               publickly
               punish'd
               is
               truly
               dishonour'd
               ,
               though
               he
               be
               innocent
               ;
               for
               't
               is
               requisite
               that
               the
               Sovereign
               Courts
               take
               away
               the
               infamy
               which
               he
               has
               incurr'd
               .
               A
               Virgin
               unwillingly
               deflower'd
               is
               yet
               dishonour'd
               by
               it
               ;
               and
               the
               vicious
               deportments
               and
               ignominious
               deaths
               of
               men
               derive
               shame
               to
               their
               relations
               .
               Much
               more
               ,
               therefore
               ,
               shall
               the
               shame
               attending
               the
               disgraceful
               lightness
               of
               a
               wife
               reflect
               upon
               her
               husband
               ;
               for
               being
               two
               in
               one
               flesh
               ,
               that
               which
               touches
               one
               touches
               the
               other
               also
               ,
               the
               innocence
               of
               the
               husbands
               (
               who
               are
               also
               usually
               styl'd
               good
               )
               remaining
               intire
               .
               So
               that
               one
               may
               be
               dishonour'd
               and
               yet
               be
               vertuous
               ;
               as
               also
               a
               Cuckold
               and
               an
               honest
               man
               together
               .
            
             
               5.
               
               The
               Fifth
               said
               ,
               That
               he
               counted
               it
               strange
               that
               Horns
               were
               the
               sign
               of
               infamy
               and
               ignominy
               in
               Marriage
               ;
               considering
               that
               otherwise
               they
               were
               always
               badges
               of
               grandeur
               and
               power
               .
               When
               one
               dreams
               that
               Horns
               are
               upon
               his
               forehead
               ,
               't
               is
               always
               a
               presage
               of
               dignity
               .
               Thus
               ,
               at
               the
               birth
               of
               
                 Cl.
                 Albinus
              
               ,
               a
               Cow
               of
               his
               Father's
               having
               brought
               forth
               a
               Calfe
               with
               two
               red
               Horns
               ,
               the
               Augurs
               foretold
               the
               Empire
               to
               him
               ;
               which
               accordingly
               came
               to
               pass
               .
               And
               to
               honour
               those
               horns
               which
               had
               been
               the
               omen
               of
               his
               grandeur
               ,
               he
               caus'd
               them
               to
               be
               hung
               up
               in
               Apollo's
               Temple
               .
               The
               Majesty
               of
               
                 Jupiter
                 Hammon
                 ,
                 Bacchus
              
               and
               Pan
               ,
               is
               represented
               by
               horns
               .
               Plenty
               also
               is
               signifi'd
               by
               a
               horn
               fill'd
               with
               all
               sort
               of
               fruits
               .
            
             
               The
               Sixth
               said
               ,
               Though
               every
               one's
               honesty
               and
               vertue
               depend
               on
               himself
               and
               not
               on
               the
               actions
               of
               another
               ;
               yet
               the
               point
               of
               his
               honour
               and
               esteem
               is
               drawn
               from
               divers
               circumstance
               and
               conditions
               of
               things
               neerly
               pertaining
               to
               him
               ;
               which
               the
               tyranny
               of
               common
               or
               rather
               phantastick
               opinion
               have
               establish'd
               as
               marks
               either
               to
               raise
               or
               blemish
               the
               lustre
               of
               his
               reputation
               .
               Hence
               we
               value
               those
               most
               who
               are
               descended
               of
               an
               illustrious
               Family
               ,
               though
               they
               have
               no
               other
               mark
               of
               it
               but
               the
               name
               .
               Because
               ,
               to
               speak
               after
               the
               common
               rate
               ,
               our
               happiness
               or
               infelicity
               ,
               and
               the
               compleat
               degree
               of
               our
               reputation
               ,
               are
               the
               effects
               or
               consequents
               of
               what
               we
               call
               ours
               .
               Now
               our
               Kindred
               are
               not
               only
               ours
               ,
               but
               are
               accounted
               to
               be
               our
               own
               blood
               ,
               and
               our
               other
               selves
               ;
               and
               wives
               are
               not
               only
               so
               much
               to
               their
               husbands
               ,
               or
               part
               of
               them
               ,
               but
               they
               are
               the
               half
               of
               whatever
               they
               are
               .
               But
               if
               a
               part
               resent
               alteration
               by
               the
               affection
               of
               a
               part
               ,
               't
               is
               impossible
               but
               the
               one
               half
               must
               be
               infected
               with
               the
               ignominious
               impudicity
               wherewith
               the
               other
               is
               contaminated
               .
               'T
               is
               true
               ,
               all
               crimes
               ought
               to
               be
               personal
               ;
               but
               because
               men
               have
               mistakingly
               plac'd
               their
               happiness
               in
               external
               things
               (
               instead
               of
               establishing
               it
               in
               vertue
               which
               they
               ought
               to
               have
               in
               themselves
               )
               't
               is
               
               not
               to
               be
               wonder'd
               if
               having
               made
               the
               principal
               of
               the
               accessory
               ,
               they
               bear
               the
               punishment
               of
               so
               doing
               .
               Besides
               ,
               for
               chastisement
               of
               this
               folly
               ,
               their
               felicity
               is
               never
               perfect
               ,
               because
               they
               constitute
               it
               in
               that
               which
               is
               without
               their
               own
               power
               .
               Let
               it
               not
               be
               said
               ,
               that
               since
               women
               derive
               all
               their
               lustre
               and
               splendor
               from
               their
               husbands
               ,
               they
               cannot
               either
               increase
               or
               diminish
               the
               same
               ;
               for
               the
               Moon
               receives
               all
               its
               light
               from
               the
               Sun
               ,
               nevertheless
               when
               she
               is
               ill
               dispos'd
               ,
               or
               looks
               with
               a
               bad
               aspect
               ,
               or
               is
               in
               conjunction
               with
               him
               in
               the
               Nodes
               ,
               and
               especially
               when
               she
               is
               apply'd
               to
               some
               infortunate
               Planet
               ,
               she
               covers
               his
               face
               with
               darkness
               and
               clouds
               ,
               at
               least
               to
               our
               view
               ,
               though
               indeed
               he
               loses
               nothing
               of
               his
               clearness
               or
               light
               .
               A
               comparison
               the
               more
               sutable
               to
               a
               woman
               of
               bad
               life
               ,
               in
               that
               the
               one
               and
               the
               other
               shine
               and
               rejoyce
               most
               at
               distance
               from
               him
               of
               whom
               they
               receive
               their
               light
               ,
               and
               in
               that
               they
               do
               not
               approach
               neer
               him
               but
               to
               make
               horns
               ;
               and
               lastly
               ,
               in
               that
               they
               are
               never
               so
               sad
               as
               when
               they
               are
               with
               him
               .
               In
               brief
               ,
               a
               Cuckold
               cannot
               avoid
               blame
               ,
               either
               of
               defect
               of
               judgement
               in
               having
               made
               so
               bad
               a
               choice
               ,
               or
               of
               indiscretion
               ,
               weakness
               and
               want
               of
               authority
               ,
               in
               not
               being
               able
               to
               regulate
               the
               deportment
               of
               his
               inferior
               ;
               or
               else
               of
               little
               wit
               in
               not
               discovering
               her
               artifices
               to
               remedy
               the
               same
               .
               And
               should
               he
               always
               avoid
               them
               ,
               yet
               he
               will
               still
               have
               the
               name
               of
               unhappy
               ;
               and
               in
               the
               Age
               we
               now
               live
               in
               ,
               unhappiness
               or
               misery
               draw
               shame
               and
               contempt
               along
               with
               them
               .
            
          
        
         
           
             CONFERENCE
             XXIX
             .
          
           
             
               I.
               Whence
               the
               saltness
               of
               the
               Sea
               proceeds
               ?
               II.
               Which
               is
               the
               best
               Food
               ,
               Flesh
               or
               Fish.
               
            
          
           
             
               I.
               Whence
               the
               Saltness
               of
               the
               Sea
               proceeds
               .
            
             
               ALthough
               the
               water
               and
               other
               Elements
               were
               in
               the
               beginning
               created
               in
               their
               natural
               purity
               ,
               and
               without
               mixture
               of
               any
               forreign
               quality
               ,
               such
               as
               saltness
               is
               to
               the
               water
               ,
               which
               covering
               the
               whole
               surface
               of
               the
               earth
               would
               have
               made
               the
               same
               as
               barren
               as
               the
               Sea
               shores
               ,
               yet
               it
               seems
               that
               in
               the
               separation
               of
               things
               ,
               every
               one
               going
               its
               several
               way
               ,
               God
               assign'd
               its
               peculiar
               qualities
               not
               only
               for
               its
               own
               preservation
               ,
               but
               for
               the
               general
               benefit
               .
               Thus
               the
               water
               being
               retir'd
               into
               the
               Ocean
               receiv'd
               saltness
               ,
               lest
               that
               great
               humid
               body
               ,
               coming
               to
               be
               heated
               by
               the
               Sun
               ,
               might
               putrifie
               (
               its
               flux
               and
               reflx
               ,
               and
               its
               motion
               much
               slower
               then
               that
               of
               rivers
               ,
               not
               being
               sufficient
               alone
               to
               hinder
               it
               )
               if
               the
               salt
               did
               not
               preserve
               it
               from
               corruption
               ,
               as
               it
               doth
               all
               other
               things
               ;
               and
               to
               the
               end
               that
               its
               waters
               being
               salt
               ,
               and
               by
               that
               means
               more
               terrene
               and
               thick
               ,
               might
               bear
               not
               onely
               Whales
               and
               other
               Fishes
               of
               enormous
               bignes
               ,
               but
               also
               the
               great
               Ships
               necessary
               for
               the
               commerce
               of
               distant
               Climates
               ,
               and
               the
               
               mutual
               transportation
               of
               commodities
               wherewith
               each
               Country
               abounds
               ;
               whereby
               the
               life
               of
               men
               is
               render'd
               far
               more
               delightful
               .
               For
               experience
               teaches
               that
               an
               egge
               will
               swim
               in
               a
               Vessel
               of
               water
               sufficiently
               salted
               ,
               but
               sink
               in
               fresh
               .
               And
               the
               Chirurgions
               have
               no
               surer
               way
               then
               this
               ,
               to
               know
               whether
               the
               Lixivium
               (
               or
               Lee
               )
               wherewith
               they
               make
               their
               potential
               Cauteries
               ,
               be
               strong
               enough
               .
               Now
               the
               Ocean
               imparts
               its
               saltness
               to
               all
               Seas
               which
               have
               communication
               with
               it
               .
               Whence
               the
               Caspian
               Sea
               is
               fresh
               ,
               because
               't
               is
               separated
               from
               it
               .
               And
               't
               is
               no
               more
               strange
               that
               saltness
               is
               natural
               to
               the
               Sea
               ,
               then
               that
               many
               other
               bodies
               ,
               amongst
               Plants
               and
               Minerals
               ,
               have
               a
               measure
               of
               it
               .
               The
               earth
               is
               almost
               every
               where
               salt
               ,
               as
               appears
               by
               
                 Salt-peter
                 ,
                 Vitriol
                 ,
                 Alum
              
               ,
               and
               other
               kinds
               of
               Salt
               ,
               which
               are
               drawn
               out
               of
               pits
               little
               deeper
               then
               the
               surface
               and
               crust
               of
               the
               earth
               ,
               which
               is
               incessantly
               wash'd
               and
               temper'd
               with
               water
               .
               And
               amongst
               Plants
               ,
               
                 Sage
                 ,
                 Fearn
              
               ,
               and
               many
               other
               ,
               taste
               of
               salt
               ,
               which
               being
               augmented
               turns
               into
               the
               bitterness
               and
               acrimony
               which
               is
               found
               in
               
                 Wormwood
                 ,
                 Spurge
              
               ,
               and
               many
               other
               Herbs
               :
               all
               which
               ,
               yea
               every
               other
               body
               ,
               partake
               thereof
               more
               or
               less
               ,
               as
               Chymical
               operations
               manifest
               .
            
             
               The
               Second
               said
               ,
               Being
               we
               are
               not
               to
               recur
               to
               supernatural
               causes
               unless
               natural
               fail
               us
               ,
               methinks
               't
               is
               more
               fit
               to
               refer
               the
               Sea's
               saltness
               to
               some
               natural
               cause
               then
               to
               the
               first
               creation
               ,
               or
               to
               the
               will
               of
               the
               Creator
               .
               I
               conceive
               ,
               therefore
               ,
               that
               the
               cause
               of
               this
               Saltness
               is
               the
               Sun
               ,
               who
               burning
               the
               surface
               of
               the
               earth
               leaves
               ,
               as
               't
               were
               ,
               hot
               and
               dry
               ashes
               upon
               it
               ,
               which
               by
               rain
               are
               carried
               into
               the
               rivers
               ,
               and
               thence
               into
               the
               Sea.
               Besides
               ,
               the
               Sun
               elevating
               continually
               from
               the
               Sea
               by
               its
               heat
               the
               freshest
               parts
               of
               it
               ,
               as
               being
               the
               lightest
               and
               neerest
               the
               nature
               of
               air
               ,
               the
               more
               terrestrial
               and
               salt
               remain
               in
               the
               bottom
               :
               or
               else
               the
               Sea-waters
               gliding
               through
               the
               bowels
               of
               the
               earth
               ,
               to
               maintain
               springs
               ,
               leave
               thicker
               parts
               ,
               as
               those
               dry
               and
               acid
               ashes
               behind
               ,
               which
               by
               their
               mixture
               produce
               this
               saltness
               and
               bitterness
               in
               the
               Sea.
               Nor
               is
               it
               to
               be
               wonder'd
               that
               the
               heavenly
               bodies
               draw
               so
               great
               a
               quantity
               of
               waters
               out
               of
               the
               Sea
               ;
               for
               though
               the
               Vessel
               be
               very
               large
               ,
               yet
               is
               the
               heat
               of
               the
               Sun
               able
               to
               heat
               it
               ,
               since
               it
               reaches
               so
               deep
               as
               to
               concoct
               Metals
               in
               the
               entrails
               of
               the
               earth
               .
               And
               if
               it
               were
               not
               thus
               ,
               all
               the
               rivers
               disgorging
               themselves
               into
               the
               sea
               ,
               it
               would
               long
               ago
               have
               overflown
               the
               earth
               .
               But
               to
               know
               how
               nature
               makes
               the
               saltness
               of
               the
               Sea
               ,
               let
               us
               see
               by
               what
               artifice
               Salt
               is
               made
               in
               our
               Pits
               .
               'T
               is
               made
               by
               the
               same
               activity
               of
               the
               Sun
               which
               draws
               up
               the
               sweet
               parts
               of
               the
               water
               and
               condenseth
               the
               salt
               .
               Whereby
               it
               appears
               that
               it
               is
               but
               a
               further
               progress
               of
               the
               first
               action
               of
               the
               same
               Sun
               ,
               who
               dispos'd
               the
               Sea-water
               to
               become
               the
               matter
               of
               such
               Salt.
               
            
             
               The
               Third
               said
               ,
               A
               thing
               may
               become
               salt
               two
               ways
               ;
               either
               by
               separation
               of
               the
               sweetest
               and
               subtilest
               parts
               ,
               and
               leaving
               only
               the
               earthy
               ,
               which
               come
               neer
               the
               nature
               of
               salt
               ;
               or
               else
               by
               mixture
               of
               some
               other
               body
               ,
               either
               actually
               or
               potentially
               salt
               .
               
               The
               Sea
               acquires
               saltness
               by
               both
               these
               ways
               .
               For
               (
               first
               )
               it
               hath
               two
               sorts
               of
               water
               ,
               the
               one
               subtile
               and
               light
               ,
               the
               other
               thick
               and
               terrestrial
               ;
               after
               the
               Sun
               hath
               drawn
               up
               in
               vapour
               the
               more
               subtile
               of
               these
               waters
               ,
               and
               by
               its
               continual
               heat
               concocted
               the
               thick
               and
               terrene
               remainder
               ,
               which
               having
               not
               been
               able
               to
               ascend
               by
               reason
               of
               its
               ponderosity
               ,
               remains
               on
               the
               upper
               part
               of
               the
               water
               ,
               and
               gives
               it
               that
               saltness
               ;
               which
               is
               again
               remov'd
               when
               the
               sea-water
               being
               strain'd
               and
               filtr'd
               through
               the
               earth
               ,
               or
               by
               other
               ways
               (
               formerly
               mention'd
               in
               this
               Company
               ,
               in
               discourse
               concerning
               the
               original
               of
               waters
               )
               comes
               forth
               in
               springs
               and
               rivers
               ;
               which
               no
               longer
               retain
               the
               nature
               of
               their
               source
               ,
               because
               they
               bring
               not
               along
               with
               them
               the
               earthy
               part
               ,
               in
               which
               the
               saltness
               consists
               .
               Now
               that
               the
               salt
               part
               is
               more
               gross
               then
               the
               fresh
               ,
               appeares
               ,
               in
               that
               the
               former
               becomes
               thick
               ,
               and
               the
               latter
               not
               .
               Thus
               ,
               the
               freshest
               things
               become
               salt
               by
               the
               fire
               ,
               whose
               heat
               separates
               the
               subtile
               parts
               from
               the
               thick
               .
               As
               for
               the
               second
               way
               ,
               as
               the
               waters
               carry
               with
               them
               the
               qualities
               of
               places
               through
               which
               they
               pass
               (
               whence
               they
               are
               mineral
               ,
               or
               metallick
               )
               and
               as
               in
               a
               Lixivium
               ,
               fresh
               water
               passing
               through
               ashes
               becomes
               salt
               ;
               so
               the
               sea-waters
               acquire
               and
               increase
               their
               saltness
               by
               mixture
               of
               salt
               bodies
               ,
               such
               as
               are
               the
               Hills
               of
               salt
               (
               as
               Cardan
               holds
               )
               which
               are
               produc'd
               anew
               ,
               like
               Sulphur
               and
               Bitumen
               in
               burning
               Mountains
               .
               Now
               this
               saltness
               is
               caus'd
               either
               by
               rains
               full
               of
               mineral
               spirits
               which
               abound
               in
               acrimony
               ;
               or
               by
               the
               cinereous
               parts
               of
               the
               earth
               scorch'd
               by
               the
               Sun
               ;
               or
               lastly
               ,
               as
               things
               pass'd
               through
               the
               fire
               taste
               always
               of
               an
               Empyreuma
               (
               or
               turning-to
               )
               so
               the
               subterranean
               fires
               ,
               likely
               to
               be
               as
               well
               in
               the
               bottom
               as
               in
               the
               middle
               and
               borders
               of
               the
               Sea
               (
               as
               they
               are
               ordinarily
               )
               impart
               bitterness
               and
               saltness
               to
               it
               .
               For
               as
               for
               those
               who
               say
               't
               is
               nothing
               else
               but
               the
               sweat
               of
               the
               earth
               ,
               they
               speak
               (
               saith
               Aristotle
               )
               more
               like
               Poets
               then
               Philosophers
               .
               And
               this
               metaphor
               is
               more
               proper
               to
               explain
               the
               thing
               then
               shew
               its
               true
               cause
               .
            
             
               The
               Fourth
               said
               ,
               That
               all
               secrets
               consisting
               in
               the
               salt
               (
               if
               we
               believe
               the
               Chymists
               )
               't
               is
               not
               to
               be
               wonder'd
               if
               it
               be
               difficult
               to
               find
               the
               cause
               of
               it
               ;
               it
               being
               the
               property
               of
               secrets
               to
               be
               hid
               .
               And
               to
               practise
               the
               Rule
               which
               injoyns
               to
               credit
               every
               expert
               person
               in
               his
               own
               Art
               ,
               I
               shall
               for
               this
               time
               be
               contented
               with
               this
               reason
               ,
               drawn
               from
               their
               Art
               :
               They
               hold
               the
               Salt
               to
               be
               the
               balsam
               of
               nature
               ,
               the
               connecter
               of
               the
               body
               with
               the
               spirit
               (
               for
               they
               alot
               spirits
               to
               all
               bodies
               )
               so
               that
               every
               body
               lasts
               more
               or
               less
               according
               to
               the
               salt
               which
               it
               hath
               ,
               and
               the
               salt
               in
               like
               manner
               remains
               longer
               or
               shorter
               according
               as
               it
               is
               fix'd
               or
               volatile
               .
               This
               being
               premis'd
               ,
               I
               should
               think
               that
               this
               great
               compounded
               body
               ,
               the
               World
               ,
               needing
               a
               great
               quantity
               of
               Salt
               ,
               answerable
               to
               its
               vast
               bulk
               ,
               Nature
               could
               not
               find
               any
               other
               sufficient
               receptacle
               for
               it
               but
               the
               Ocean
               .
            
          
           
             
             
               II.
               Whether
               is
               the
               better
               Flesh
               or
               Fish.
               
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               The
               word
               Best
               is
               taken
               ,
               at
               the
               table
               and
               amongst
               food
               ,
               with
               reference
               to
               the
               Taste
               :
               in
               Physick
               ,
               for
               most
               healthful
               or
               wholsome
               :
               In
               Divinity
               ,
               for
               ,
               most
               conducible
               to
               salvation
               ,
               and
               proper
               to
               the
               soul
               :
               In
               Policy
               ,
               for
               ,
               most
               commodious
               to
               the
               publick
               .
               For
               as
               the
               word
               good
               is
               a
               Transcendent
               ,
               passing
               through
               all
               the
               Categories
               of
               substances
               and
               accidents
               ,
               its
               comparatives
               also
               do
               the
               like
               .
               Leaving
               to
               Divines
               the
               considerations
               which
               pertain
               to
               them
               in
               this
               matters
               ,
               in
               which
               they
               are
               much
               puzzled
               to
               apply
               a
               Rule
               to
               so
               many
               different
               Climates
               ,
               Seasons
               and
               Persons
               ;
               we
               may
               here
               make
               comparison
               of
               Flesh
               and
               Fish
               in
               the
               other
               three
               Cases
               ;
               In
               regard
               of
               the
               state
               ,
               of
               Physick
               ,
               and
               the
               Table
               .
               All
               which
               have
               this
               common
               ,
               That
               it
               cannot
               be
               pronounc'd
               ,
               as
               to
               one
               of
               them
               ,
               which
               of
               the
               two
               is
               best
               ,
               Flesh
               or
               Fish
               ;
               because
               't
               is
               requisite
               to
               have
               regard
               to
               places
               and
               persons
               .
               To
               begin
               with
               Policy
               .
               'T
               is
               true
               ,
               a
               time
               must
               be
               left
               to
               fowls
               to
               lay
               their
               egges
               ,
               hatch
               and
               bring
               up
               their
               young
               ;
               to
               other
               animals
               ,
               to
               suckle
               theirs
               ;
               otherwise
               the
               earth
               and
               the
               air
               would
               soon
               be
               depopulated
               ;
               which
               time
               is
               usually
               the
               spring
               .
               But
               being
               this
               season
               and
               all
               others
               follow
               the
               course
               of
               the
               Sun
               in
               the
               Zodiack
               ,
               which
               renders
               it
               various
               according
               to
               the
               diversity
               of
               Climates
               ,
               we
               cannot
               find
               a
               time
               equally
               and
               universally
               proper
               for
               that
               release
               of
               Animals
               .
               Besides
               ,
               there
               are
               Countries
               ,
               as
               England
               and
               Holland
               ,
               so
               abounding
               with
               fish
               and
               persons
               addicted
               to
               fishing
               ,
               that
               nature
               offering
               them
               fish
               of
               her
               own
               accord
               ,
               and
               their
               land
               not
               producing
               enough
               of
               other
               food
               for
               its
               inhabitants
               ,
               the
               meaner
               people
               could
               not
               live
               of
               their
               industry
               ,
               unless
               they
               were
               oblig'd
               by
               political
               Rule
               to
               live
               a
               certain
               time
               with
               Fish
               ,
               and
               abstain
               from
               Flesh.
               As
               on
               the
               contrary
               ,
               there
               's
               such
               a
               defect
               of
               fish
               in
               the
               middle
               parts
               of
               Spain
               ,
               that
               they
               keep
               fast
               with
               the
               least
               nutritive
               parts
               of
               Animals
               ,
               Feet
               and
               Entrails
               .
               Wherefore
               a
               general
               political
               rule
               cannot
               be
               establish'd
               ;
               but
               ,
               as
               in
               most
               other
               things
               of
               the
               world
               ,
               we
               must
               make
               use
               of
               a
               leaden
               Rule
               ,
               and
               conform
               it
               to
               the
               stone
               .
               Secondly
               ,
               for
               Physick
               ;
               the
               Case
               is
               much
               the
               same
               .
               For
               by
               reason
               of
               the
               variety
               of
               Tempers
               ,
               fish
               will
               not
               only
               be
               wholsome
               ,
               but
               also
               appointed
               by
               the
               Physitians
               to
               some
               persons
               ,
               as
               to
               the
               Cholerick
               ,
               whose
               stomacks
               need
               refreshment
               .
               True
               it
               is
               ,
               there
               are
               found
               more
               to
               whom
               Fish
               do's
               hurt
               ,
               then
               otherwise
               .
               But
               this
               proceeds
               from
               satiety
               and
               too
               great
               repletion
               ,
               which
               would
               not
               be
               so
               frequent
               if
               we
               liv'd
               in
               the
               ancient
               Frugality
               :
               For
               we
               see
               ,
               they
               who
               eat
               no
               supper
               receive
               less
               hurt
               from
               fish
               then
               others
               do
               .
               But
               't
               is
               always
               true
               that
               fish
               cannot
               be
               absolutely
               pronounc'd
               wholesome
               or
               unwholsome
               .
               As
               for
               the
               goodness
               of
               Taste
               ,
               that
               is
               yet
               more
               controverted
               ,
               as
               depending
               on
               the
               several
               phancies
               of
               men
               .
            
             
               The
               Second
               said
               ,
               That
               to
               judge
               this
               Question
               well
               ,
               the
               same
               conditions
               are
               to
               be
               observ'd
               as
               in
               Juridical
               Sentences
               ;
               in
               which
               alliances
               or
               friendships
               are
               allowable
               causes
               of
               exception
               ,
               and
               credit
               is
               not
               given
               to
               those
               whose
               converse
               and
               particular
               
               inclination
               to
               one
               of
               the
               Parties
               renders
               their
               judgements
               suspected
               .
            
             
               No
               doubt
               ,
               he
               who
               had
               been
               fed
               with
               Stock-fish
               from
               his
               youth
               ,
               and
               lov'd
               it
               so
               much
               that
               being
               arriv'd
               to
               the
               Pontifical
               Dignity
               ,
               even
               then
               made
               his
               most
               delicious
               fare
               of
               it
               ,
               would
               have
               concluded
               for
               fish
               .
               On
               the
               contrary
               ,
               most
               others
               ,
               whose
               stomacks
               agree
               not
               so
               well
               with
               fish
               ,
               will
               give
               the
               advantage
               to
               flesh
               .
               'T
               is
               true
               ,
               If
               it
               be
               here
               as
               't
               is
               in
               petty
               Courts
               ,
               where
               he
               who
               cries
               loudest
               carries
               the
               Cause
               ,
               then
               fish
               ,
               to
               whom
               nature
               has
               deny'd
               the
               use
               of
               voice
               ,
               must
               lose
               it
               ,
               unless
               we
               maturely
               weigh
               their
               reasons
               .
               1.
               
               The
               value
               and
               delicacy
               of
               Meats
               is
               usually
               rated
               according
               to
               their
               rarity
               and
               the
               scarcity
               of
               getting
               them
               ;
               and
               therefore
               Heliogabalus
               never
               ate
               flesh
               but
               on
               the
               main
               Sea
               ,
               nor
               fish
               but
               when
               he
               was
               very
               distant
               from
               it
               .
               Now
               Nature
               has
               separated
               fish
               from
               the
               habitation
               of
               men
               ,
               and
               divided
               the
               one
               from
               the
               other
               as
               much
               as
               the
               water
               is
               from
               the
               Earth
               .
               2.
               
               There
               's
               no
               kind
               of
               taste
               upon
               land
               which
               is
               not
               found
               in
               the
               water
               ;
               nor
               any
               terrestrial
               animal
               but
               hath
               its
               like
               in
               the
               Sea.
               But
               we
               cannot
               say
               the
               same
               of
               Fishes
               ,
               that
               there
               are
               terrestrial
               animals
               which
               have
               all
               their
               several
               tastes
               ;
               and
               this
               proceeds
               from
               the
               almost
               infinite
               number
               of
               Fishes
               good
               to
               eat
               :
               whereas
               the
               Kinds
               of
               land-animals
               serviceable
               for
               man's
               food
               are
               very
               few
               .
               To
               that
               we
               may
               answer
               such
               as
               ask
               whether
               there
               be
               more
               delicacy
               in
               Flesh
               or
               Fish
               ,
               as
               those
               who
               should
               ask
               whether
               Table
               is
               more
               delicious
               ,
               that
               of
               a
               Citizen
               cover'd
               only
               with
               his
               ordinary
               fare
               ,
               or
               that
               of
               Lucullus
               abounding
               besides
               with
               all
               imaginable
               rarities
               .
               You
               have
               some
               fishes
               who
               have
               nothing
               of
               fish
               but
               the
               name
               ,
               having
               the
               consistence
               ,
               colour
               ,
               smell
               and
               taste
               of
               flesh
               ;
               and
               the
               Hashes
               and
               Bisques
               made
               of
               them
               differ
               not
               from
               others
               .
               But
               you
               have
               no
               flesh
               which
               hath
               the
               taste
               of
               fish
               .
               3.
               
               Animals
               more
               subject
               to
               infirmities
               and
               diseases
               ought
               less
               to
               delight
               our
               taste
               ,
               and
               make
               us
               more
               afraid
               of
               them
               .
               Now
               land-animals
               are
               more
               sickly
               then
               fish
               ,
               whose
               healthiness
               occasion'd
               the
               Proverb
               ,
               
                 As
                 sound
                 as
                 a
                 Fish.
              
               4.
               
               Our
               taste
               is
               chiefly
               delighted
               in
               variety
               .
               Now
               there
               is
               not
               only
               incomparably
               more
               sorts
               of
               Fishes
               then
               of
               other
               Animals
               ,
               but
               each
               of
               them
               is
               prepar'd
               after
               many
               more
               fashions
               then
               Flesh
               ;
               there
               being
               some
               Fish
               which
               is
               dress'd
               five
               several
               ways
               :
               whereas
               when
               you
               have
               roasted
               a
               Partrich
               ,
               or
               made
               a
               hash
               ,
               Capilotade
               ,
               or
               the
               Cook
               is
               at
               the
               end
               of
               his
               skill
               .
               5.
               
               That
               which
               cloyes
               most
               is
               less
               delicate
               ,
               as
               we
               see
               the
               most
               delicious
               things
               are
               those
               which
               whet
               instead
               of
               satiating
               the
               Appetite
               presently
               .
               Now
               Fish
               fills
               less
               then
               Flesh.
               6.
               
               'T
               is
               a
               more
               friable
               food
               ,
               and
               easier
               to
               be
               grownd
               by
               the
               teeth
               then
               the
               flesh
               of
               land-animals
               ;
               and
               consequently
               more
               delicate
               .
            
             
               3.
               
               The
               Third
               said
               ,
               There
               's
               no
               flesh
               ,
               how
               delicate
               soever
               ,
               which
               comes
               neer
               the
               odour
               and
               savour
               of
               the
               little
               Pulpe
               ,
               the
               fish
               Spaga
               taken
               in
               Sicily
               ,
               the
               Tunny
               and
               Atolle
               of
               Phrygia
               ,
               of
               those
               little
               fishes
               call'd
               Cappes
               found
               in
               the
               stones
               in
               Marca
               
               
                 d'
                 Ancona
              
               ,
               and
               infinite
               others
               so
               esteem'd
               by
               the
               ancients
               ,
               that
               they
               reckon'd
               amongst
               their
               greatest
               Delights
               ,
               Ponds
               and
               Conservatories
               of
               Fish
               ,
               which
               they
               nourish'd
               even
               with
               the
               bodies
               of
               their
               Slaves
               ,
               to
               the
               end
               they
               might
               be
               more
               tender
               and
               delicate
               :
               as
               't
               is
               reported
               of
               Lucullus
               and
               Pollio
               who
               caus'd
               theirs
               to
               be
               devour'd
               by
               Lampreys
               .
               Nor
               is
               fish
               less
               nutritive
               then
               flesh
               ,
               seeing
               there
               are
               whole
               Nations
               ,
               as
               the
               Ichthyophagi
               ,
               which
               have
               no
               other
               bread
               but
               fish
               ,
               of
               which
               dry'd
               in
               the
               Sun
               and
               reduc'd
               into
               powder
               they
               make
               a
               bread
               as
               nourishing
               as
               ours
               .
               By
               which
               means
               Fish
               serves
               both
               for
               bread
               and
               for
               meat
               ;
               which
               Flesh
               cannot
               be
               made
               to
               do
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               more
               affinity
               food
               hath
               with
               our
               nature
               ,
               the
               more
               agreeable
               it
               is
               to
               us
               ,
               it
               being
               the
               property
               of
               aliment
               to
               be
               like
               the
               thing
               nourish'd
               .
               Now
               't
               is
               certain
               ,
               there
               's
               more
               resemblance
               between
               our
               bodies
               and
               those
               of
               land-animals
               ,
               then
               those
               of
               fish
               ;
               considering
               that
               the
               former
               breathe
               the
               same
               air
               with
               us
               ,
               and
               are
               nourish'd
               with
               the
               same
               things
               .
               Besides
               ,
               aliment
               ,
               the
               more
               concocted
               and
               digested
               ,
               is
               also
               the
               more
               delicate
               :
               raw
               flesh
               is
               not
               so
               delicate
               as
               dress'd
               ,
               nor
               boil'd
               as
               roast
               ,
               upon
               which
               the
               Fire
               acts
               more
               :
               and
               the
               parts
               of
               animals
               neerest
               the
               heart
               or
               which
               are
               most
               stirr'd
               ,
               as
               in
               Sheep
               the
               breast
               and
               shoulder
               ,
               are
               the
               most
               savoury
               .
               Now
               Fish
               have
               much
               less
               heat
               then
               terrestrial
               animals
               ,
               as
               appears
               in
               that
               't
               is
               scarce
               perceivable
               ;
               and
               consequently
               are
               less
               concoct
               and
               savoury
               ,
               but
               fuller
               of
               excrementitious
               and
               superfluous
               humidity
               ,
               which
               renders
               them
               more
               flat
               and
               insipid
               then
               the
               flesh
               of
               animals
               ,
               call'd
               Meat
               by
               way
               of
               excelience
               .
               Whence
               also
               all
               hunted
               flesh
               or
               Venison
               are
               more
               delicate
               then
               domestick
               food
               ,
               because
               wild
               animals
               dissipate
               ,
               by
               the
               continual
               motion
               wherewith
               they
               are
               chafed
               ,
               the
               superfluous
               humours
               ,
               which
               domestick
               acquire
               by
               rest
               .
               But
               experience
               alone
               and
               the
               Church's
               command
               are
               reasons
               sufficiently
               strong
               to
               establish
               this
               truth
               .
               For
               experience
               (
               the
               mistress
               of
               things
               ,
               always
               causing
               the
               most
               to
               seek
               the
               best
               )
               shews
               us
               that
               more
               people
               eat
               flesh
               then
               fish
               .
               And
               the
               Church
               doth
               not
               forbid
               us
               flesh
               ,
               and
               injoyn
               fish
               ,
               but
               to
               mortifie
               us
               .
            
             
               The
               fifth
               said
               ,
               That
               the
               Flesh
               of
               Animals
               is
               the
               rule
               of
               the
               goodness
               of
               Fish
               ,
               which
               is
               the
               better
               the
               nearer
               it
               comes
               to
               Flesh
               ;
               whence
               arose
               the
               Proverb
               ,
               
                 Young
                 Flesh
                 ,
                 and
                 old
                 Fish
              
               ;
               because
               in
               time
               it
               acquires
               the
               consistence
               of
               Flesh.
               Now
               that
               which
               serves
               for
               a
               rule
               must
               needs
               excell
               the
               thing
               to
               be
               judged
               of
               by
               it
               .
               Nor
               doth
               the
               variety
               of
               sauces
               wherewith
               Fish
               is
               prepar'd
               make
               more
               to
               its
               advantage
               ,
               then
               the
               goodness
               of
               the
               heaft
               doth
               to
               prove
               that
               a
               knife
               is
               very
               sharp
               .
            
          
        
         
           
           
             CONFERENCE
             XXX
             .
          
           
             
               I.
               Of
               the
               Terrestrial
               Paradise
               .
               II.
               Of
               Embalmings
               and
               Mummies
               .
            
          
           
             
               I.
               Of
               the
               Terrestrial
               Paradise
               .
            
             
               THe
               existence
               of
               the
               Terrestrial
               Paradise
               cannot
               without
               impiety
               be
               doubted
               ,
               since
               the
               Scripture
               assures
               us
               that
               it
               was
               in
               the
               Eastern
               parts
               towards
               Eden
               ,
               which
               place
               Cain
               inhabited
               afterwards
               ,
               and
               is
               design'd
               by
               
                 Ezechiel
                 ,
                 cap.
              
               27.
               neer
               Coran
               in
               Mesopotamia
               .
               But
               though
               't
               is
               not
               easie
               to
               know
               its
               true
               place
               ,
               yet
               I
               am
               of
               their
               mind
               who
               hold
               that
               it
               was
               in
               the
               Mountain
               Paliedo
               in
               Armenia
               ,
               the
               four
               Rivers
               mention'd
               to
               water
               Paradise
               issuing
               out
               of
               that
               Mountain
               ;
               to
               wit
               ,
               Lareze
               and
               
                 Araxes
                 ,
                 Tigris
              
               and
               
                 Euphrates
                 .
                 Lareze
              
               running
               towards
               the
               West
               falls
               into
               
                 Palus
                 Maeotis
              
               ,
               or
               the
               
                 Mar
                 del
                 Zabac
                 .
                 Araxes
              
               going
               towards
               the
               East
               discharges
               it self
               into
               the
               Caspian
               Sea
               ,
               or
               
                 Mar
                 de
                 Sala
                 .
                 Tigris
              
               and
               Euphrates
               run
               into
               the
               
                 Mar
                 de
                 Messedin
              
               ,
               or
               Persian
               Gulph
               .
               And
               so
               Lareze
               and
               Araxes
               will
               be
               the
               Pison
               and
               Gihon
               mentioned
               in
               Scripture
               ,
               not
               the
               Nile
               and
               Ganges
               ,
               as
               some
               have
               thought
               ;
               for
               the
               head
               of
               Nile
               being
               distant
               from
               that
               of
               Ganges
               70
               degrees
               ,
               which
               make
               1800
               Leagues
               ,
               how
               can
               they
               come
               from
               the
               same
               place
               ?
               Nor
               is
               it
               to
               be
               wonder'd
               if
               those
               Rivers
               have
               chang'd
               their
               names
               ,
               it
               being
               ordinary
               ,
               not
               only
               to
               Rivers
               ,
               but
               to
               Seas
               ,
               Cities
               ,
               and
               Provinces
               .
               Thus
               the
               River
               Tanais
               is
               now
               call'd
               
                 Don
                 ;
                 Ister
              
               is
               nam'd
               
                 Danubius
                 ;
                 Eridanus
                 ,
                 Padus
              
               ,
               or
               the
               
                 Poe
                 ;
                 Pactolus
                 ,
                 Tagus
              
               ;
               and
               almost
               all
               others
               .
            
             
               The
               second
               said
               ,
               'T
               is
               with
               this
               delicious
               place
               as
               with
               Illustrious
               Persons
               ,
               whose
               Country
               being
               unknown
               ,
               every
               one
               challenges
               for
               theirs
               .
               Thus
               after
               Homer's
               death
               seven
               Cities
               fell
               into
               debate
               about
               his
               birth
               ,
               every
               one
               pretending
               to
               the
               glory
               of
               it
               .
               And
               thus
               the
               place
               of
               terrestrial
               Paradise
               being
               unknown
               to
               men
               ,
               many
               have
               assign'd
               it
               to
               their
               own
               Country
               ;
               but
               especially
               the
               Orientals
               have
               right
               to
               appropriate
               the
               same
               to
               themselves
               ,
               having
               a
               title
               for
               it
               .
               Some
               have
               conceiv'd
               ,
               That
               before
               the
               Deluge
               it
               took
               up
               the
               most
               fertile
               Regions
               of
               the
               East
               ,
               namely
               ,
               
                 Syria
                 ,
                 Damascus
                 ,
                 Arabia
                 ,
                 Aegypt
                 ,
              
               and
               the
               adjacent
               Provinces
               ;
               but
               the
               Waters
               having
               by
               their
               inundation
               disfigured
               the
               whole
               surface
               of
               the
               earth
               ,
               and
               chang'd
               the
               course
               of
               the
               four
               Rivers
               ,
               there
               remains
               not
               any
               trace
               or
               foot-step
               of
               it
               .
               Many
               believe
               that
               it
               was
               in
               Palestine
               ,
               and
               that
               the
               Tree
               of
               Knowledge
               of
               Good
               and
               Evil
               was
               planted
               upon
               Mount
               Calvary
               ,
               where
               our
               Lord
               was
               Crucified
               ,
               to
               the
               end
               the
               sin
               of
               our
               first
               Father
               might
               be
               expiated
               in
               the
               same
               place
               where
               it
               was
               committed
               :
               For
               they
               who
               place
               it
               under
               the
               Equinoctial
               Line
               may
               find
               some
               reason
               for
               it
               as
               to
               the
               Heaven
               ,
               but
               not
               as
               to
               the
               Earth
               :
               But
               they
               who
               assign
               it
               to
               the
               concave
               of
               the
               Moon
               had
               need
               establish
               new
               Principles
               ,
               to
               keep
               themselves
               from
               being
               ridiculous
               .
               They
               best
               excuse
               
               our
               ignorance
               who
               say
               ,
               That
               't
               is
               indeed
               in
               some
               place
               upon
               the
               Earth
               ,
               but
               Seas
               ,
               or
               Rocks
               ,
               or
               intemperateness
               of
               Climate
               ,
               hinder
               access
               to
               it
               :
               Whereunto
               others
               add
               ,
               That
               when
               God
               punish'd
               the
               sin
               of
               man
               with
               the
               Flood
               ,
               his
               Justice
               left
               the
               place
               where
               the
               first
               was
               committed
               still
               cover'd
               with
               waters
               .
            
             
               The
               third
               said
               ,
               What
               is
               commonly
               alledg'd
               ,
               That
               the
               way
               to
               Paradise
               is
               not
               easie
               ,
               though
               meant
               of
               the
               Coelestial
               ,
               may
               also
               be
               applied
               to
               the
               Terrestrial
               ;
               for
               it
               is
               amongst
               us
               ,
               and
               yet
               the
               way
               which
               leads
               to
               it
               cannot
               be
               found
               .
               The
               diversity
               of
               opinions
               touching
               its
               true
               place
               hath
               given
               ground
               to
               some
               Fathers
               to
               take
               this
               History
               in
               a
               mystical
               sence
               ,
               and
               say
               ,
               That
               this
               Paradise
               was
               the
               Universal
               Church
               ;
               That
               the
               four
               Rivers
               which
               watered
               it
               and
               all
               the
               Earth
               were
               the
               four
               Evangdlists
               ,
               their
               Gospels
               (
               which
               at
               first
               were
               written
               for
               the
               benefit
               of
               the
               faithful
               )
               having
               resounded
               through
               all
               the
               corners
               of
               the
               Earth
               ;
               That
               the
               Trees
               laden
               with
               good
               Fruits
               are
               the
               good
               Works
               of
               the
               many
               holy
               Personages
               ;
               the
               Tree
               of
               Life
               ,
               our
               Lord
               Christ
               ;
               the
               Tree
               of
               Knowledge
               of
               Good
               and
               Evil
               ,
               our
               Free-will
               ;
               Adam
               ,
               our
               Soul
               ;
               Eve
               ,
               our
               Senses
               ;
               the
               Serpent
               ,
               Temptation
               ;
               the
               banishment
               of
               Adam
               out
               of
               Paradise
               ,
               the
               loss
               of
               Grace
               ;
               the
               Cherubim
               wielding
               his
               flaming
               Sword
               ,
               the
               Divine
               Anger
               and
               Vengeance
               ;
               and
               the
               leaves
               of
               the
               Fig-tree
               ,
               the
               vain
               excuses
               of
               our
               first
               Parents
               .
               But
               some
               Geographers
               having
               taken
               notice
               of
               a
               place
               not
               far
               from
               Babylon
               where
               the
               Rivers
               Euphrates
               and
               Tigris
               joyn
               together
               ,
               and
               afterwards
               are
               divided
               again
               ,
               and
               change
               their
               names
               ,
               one
               of
               the
               Arms
               (
               which
               descends
               into
               the
               Persian
               Sea
               )
               being
               call'd
               Phasis
               ,
               which
               is
               Pison
               ;
               the
               other
               (
               which
               is
               Gihon
               )
               passing
               through
               
                 Arabia
                 Deserta
              
               ,
               and
               Aethiopia
               ,
               which
               is
               neer
               it
               ,
               have
               conceiv'd
               that
               the
               Terrestrial
               Paradise
               was
               at
               the
               place
               of
               the
               Conjunction
               of
               those
               four
               Rivers
               between
               the
               Caspian
               ,
               Persian
               ,
               and
               Mediterranean
               Seas
               ,
               towards
               Mesopotamia
               and
               Arabia
               .
               And
               consequently
               it
               seems
               best
               to
               take
               this
               History
               according
               to
               the
               Letter
               ,
               there
               being
               a
               place
               still
               which
               agrees
               with
               the
               truth
               of
               that
               description
               .
               Nevertheless
               the
               Objection
               ,
               [
               
                 That
                 the
                 small
                 portion
                 of
                 Land
                 which
                 appears
                 between
                 those
                 Rivers
                 would
                 not
                 have
                 suffic'd
                 to
                 lodg
                 and
                 feed
              
               Adam
               
                 and
                 his
                 Posterity
                 ,
                 as
                 would
                 have
                 been
                 necessary
                 in
                 case
                 he
                 had
                 not
                 finn'd
                 .
              
               ]
               makes
               me
               rather
               incline
               to
               their
               opinion
               who
               think
               that
               the
               Terrestrial
               Paradise
               was
               all
               the
               habitable
               Earth
               ,
               such
               as
               it
               was
               before
               sin
               ;
               the
               four
               Rivers
               ,
               the
               four
               Seasons
               of
               the
               Year
               ,
               or
               the
               four
               Cardinal
               Winds
               ,
               or
               the
               four
               Elements
               ;
               which
               is
               manifested
               in
               that
               the
               Scripture
               doth
               not
               set
               down
               that
               Adam
               went
               to
               Travel
               into
               any
               other
               Land
               after
               he
               was
               driven
               out
               of
               Paradise
               .
               'T
               was
               enough
               for
               him
               that
               this
               Earth
               was
               no
               longer
               a
               Paradise
               to
               him
               ,
               but
               produc'd
               nothing
               but
               thorns
               and
               thistles
               ,
               instead
               of
               the
               fruits
               and
               flowers
               which
               it
               afforded
               before
               God
               had
               curs'd
               it
               ,
               and
               so
               inseparably
               connected
               man's
               labour
               with
               those
               fruits
               ,
               that
               now
               a
               days
               to
               express
               a
               hundred
               acres
               of
               Land
               we
               commonly
               say
               ,
               A
               hundred
               acres
               of
               Labour
               .
               And
               as
               a
               place
               ceases
               to
               be
               the
               Court
               when
               
               the
               King
               is
               no
               longer
               in
               it
               ,
               so
               the
               Divine
               Benediction
               withdrawn
               from
               the
               Earth
               ,
               it
               ceas'd
               to
               be
               Paradise
               :
               Yea
               ,
               Adam
               having
               ceas'd
               to
               be
               King
               of
               it
               ,
               and
               by
               his
               sin
               lost
               the
               Dominion
               which
               he
               had
               over
               all
               ,
               even
               the
               fiercest
               Creatures
               ,
               the
               Earth
               became
               no
               longer
               a
               Paradise
               to
               him
               .
               But
               if
               I
               be
               requir'd
               to
               assign
               a
               particular
               place
               to
               this
               Paradise
               ,
               leaving
               the
               description
               of
               places
               which
               I
               never
               saw
               to
               the
               belief
               of
               Geographers
               ,
               I
               find
               none
               more
               fit
               for
               it
               then
               France
               :
               Its
               Climate
               is
               temperate
               ,
               especially
               towards
               the
               East
               and
               South
               :
               It
               hath
               four
               Rivers
               ,
               which
               bring
               into
               it
               Gold
               ,
               and
               all
               the
               other
               Commodities
               attributed
               unto
               Paradise
               by
               the
               first
               Historian
               :
               It
               so
               abounds
               with
               all
               sorts
               of
               flowers
               that
               it
               hath
               taken
               three
               Lillies
               for
               its
               Arms
               ;
               And
               with
               fruits
               ,
               that
               it
               hath
               for
               it self
               and
               its
               Neighbours
               ;
               yea
               ,
               above
               any
               other
               ,
               it
               produces
               every
               Tree
               
                 fair
                 to
                 look
                 upon
                 ,
                 and
                 good
                 for
                 food
              
               (
               to
               use
               the
               Scripture-words
               )
               .
               One
               interpos'd
               ,
               That
               he
               should
               think
               't
               was
               Normandie
               ,
               so
               fruitful
               of
               goodly
               Apples
               ,
               were
               it
               not
               that
               no
               Vines
               grow
               there
               ,
               whose
               fruit
               is
               so
               pleasant
               to
               behold
               .
            
             
               The
               fourth
               said
               ,
               As
               there
               is
               no
               great
               certainty
               in
               the
               consequences
               drawn
               from
               Allegories
               ,
               so
               neither
               are
               Allegories
               very
               successfully
               drawn
               from
               Histories
               ,
               and
               substituted
               in
               their
               places
               .
               I
               know
               not
               what
               History
               is
               ,
               if
               that
               of
               our
               first
               Father
               be
               not
               ;
               nor
               where
               to
               stop
               ,
               if
               people
               will
               subtilize
               upon
               the
               first
               circumstance
               of
               his
               Creation
               ,
               and
               what
               he
               did
               afterwards
               .
               But
               if
               we
               find
               difficulty
               in
               according
               the
               Geographical
               Tables
               of
               the
               present
               time
               with
               the
               truth
               of
               that
               ,
               why
               do
               not
               we
               likewise
               make
               Allegories
               of
               the
               Creation
               ,
               and
               all
               its
               sequels
               ,
               which
               are
               so
               many
               Miracles
               ?
               If
               we
               see
               no
               Angel
               that
               guards
               the
               access
               to
               it
               ,
               no
               more
               did
               Balaam
               see
               that
               which
               stood
               in
               his
               way
               ,
               though
               visible
               to
               his
               Asse
               .
               And
               being
               the
               space
               of
               the
               Garden
               of
               Eden
               is
               not
               determinately
               set
               down
               ,
               nothing
               hinders
               but
               that
               it
               might
               be
               of
               very
               vast
               extent
               ;
               and
               this
               takes
               away
               the
               scruple
               of
               those
               who
               object
               the
               distance
               which
               is
               between
               all
               those
               great
               Rivers
               .
               Besides
               ,
               being
               Enoch
               and
               Elias
               were
               since
               Adam's
               fall
               transported
               into
               this
               Paradise
               ,
               where
               they
               must
               be
               till
               the
               coming
               of
               Antichrist
               ,
               't
               is
               a
               certain
               Argument
               of
               its
               real
               subsistence
               .
            
          
           
             
               II.
               Of
               Embalmings
               and
               Mummies
               .
            
             
               Upon
               the
               second
               point
               it
               was
               said
               ,
               That
               the
               Ancients
               were
               much
               more
               careful
               then
               we
               ,
               not
               only
               to
               preserve
               the
               Images
               of
               their
               Fore-fathers
               ,
               but
               also
               to
               keep
               their
               Bodies
               ,
               which
               they
               variously
               embalmed
               .
               The
               Grecians
               wash'd
               them
               in
               Wine
               mingled
               with
               warm
               Water
               ,
               and
               then
               put
               them
               them
               into
               oyl
               of
               Olives
               ,
               Honey
               ,
               or
               Wax
               .
               The
               Aethyopians
               first
               salted
               them
               ,
               and
               then
               put
               them
               into
               Vessels
               of
               Glass
               .
               In
               the
               Canary
               Islands
               they
               season
               them
               in
               the
               Sea
               ,
               and
               afterwards
               dry
               them
               in
               the
               Sun.
               The
               Scythians
               place
               them
               upon
               Mountains
               cover'd
               with
               snow
               ,
               or
               in
               the
               coolest
               Caves
               .
               Indeed
               every
               one
               knows
               there
               is
               a
               Cave
               at
               Tholouze
               which
               hath
               a
               particular
               virtue
               to
               preserve
               carkasses
               from
               corruption
               ,
               and
               in
               which
               is
               seen
               at
               this
               day
               the
               entire
               body
               of
               the
               fair
               Saint
               Baume
               ,
               and
               many
               others
               ,
               dead
               
               above
               200
               years
               ago
               .
               The
               Indians
               cover'd
               them
               with
               ashes
               .
               The
               Aegyptians
               conceiving
               that
               bodies
               corrupted
               rose
               not
               again
               ,
               and
               that
               the
               Soul
               was
               sensible
               of
               the
               Bodies
               corruption
               ,
               did
               not
               yield
               to
               any
               people
               in
               curiosity
               of
               preserving
               them
               ;
               they
               fill'd
               with
               Myrrhe
               ,
               Cinamon
               and
               other
               Spices
               ,
               or
               with
               Oyl
               of
               Cedar
               ;
               then
               they
               salted
               them
               with
               Nitre
               ,
               whose
               aerimony
               consumes
               all
               the
               superfluous
               humidities
               which
               cause
               putrifaction
               .
               'T
               is
               from
               these
               bodies
               that
               we
               have
               that
               excellent
               Mummie
               ,
               whose
               admirable
               effects
               I
               ascribe
               to
               sympathy
               .
               But
               concerning
               what
               is
               affirm'd
               ,
               that
               being
               transported
               by
               Sea
               they
               cause
               tempests
               and
               strange
               agitations
               in
               the
               Ship
               ;
               't
               is
               an
               effect
               which
               is
               to
               be
               attributed
               to
               a
               more
               occult
               cause
               .
            
             
               The
               Second
               said
               ,
               Man
               is
               so
               admirable
               an
               Edifice
               ,
               that
               even
               his
               Ruines
               have
               their
               use
               .
               His
               Fat
               is
               one
               of
               the
               most
               excellent
               Anodynes
               .
               His
               Skull
               serves
               against
               the
               Epilepsic
               .
               This
               liquor
               which
               is
               drawn
               from
               his
               Tomb
               hath
               several
               vertues
               :
               and
               the
               reasons
               of
               the
               great
               and
               admirable
               effects
               imputed
               to
               it
               ,
               as
               the
               healing
               of
               inwards
               Ulcers
               ;
               and
               Contusions
               of
               Blood
               arriving
               to
               such
               as
               have
               fallen
               from
               on
               high
               ,
               seem
               to
               me
               imputable
               to
               three
               Causes
               ;
               a
               Spiritual
               ,
               a
               Celestial
               ,
               and
               an
               Elementary
               .
               The
               first
               ariseth
               hence
               ,
               that
               so
               perfect
               a
               Form
               as
               the
               reasonable
               Soul
               ,
               having
               inform'd
               part
               of
               this
               Compositum
               ,
               which
               by
               the
               mixture
               of
               some
               Ingredients
               ,
               as
               Myrrhe
               and
               Aloes
               ,
               hath
               been
               preserv'd
               from
               corruption
               ,
               the
               same
               thing
               arrives
               to
               it
               which
               the
               Chymists
               say
               doth
               to
               their
               white
               Gold
               when
               they
               have
               extracted
               its
               Sulphur
               and
               Tincture
               .
               For
               being
               re-joyn'd
               to
               other
               Gold
               ,
               it
               easily
               resumes
               the
               same
               form
               ,
               and
               is
               sooner
               and
               more
               inseparably
               combin'd
               with
               it
               then
               any
               other
               thing
               ,
               as
               having
               been
               of
               the
               same
               species
               .
               So
               when
               you
               put
               Mummie
               into
               a
               body
               of
               the
               same
               species
               ,
               it
               takes
               part
               with
               the
               nature
               whence
               it
               proceeded
               ,
               and
               siding
               with
               it
               incounters
               the
               disease
               and
               its
               symptomes
               :
               like
               Succour
               coming
               to
               relieve
               a
               besieged
               City
               with
               provisions
               and
               ammunition
               .
               The
               Celestial
               cause
               is
               drawn
               from
               the
               Heavens
               ;
               for
               that
               the
               light
               and
               influence
               of
               superiour
               bodies
               act
               upon
               all
               the
               sublunary
               ;
               but
               ,
               by
               the
               consent
               of
               all
               ,
               none
               is
               so
               susceptible
               of
               their
               actions
               as
               man
               ;
               and
               if
               his
               soul
               be
               not
               subject
               thereunto
               ,
               yet
               his
               body
               is
               ,
               undoubtedly
               ;
               to
               each
               part
               of
               which
               each
               part
               of
               Heaven
               not
               only
               answers
               ,
               as
               some
               hold
               ,
               but
               the
               whole
               to
               all
               .
               Whence
               is
               seen
               the
               diversity
               of
               disposition
               ,
               inclinations
               and
               manners
               ,
               such
               and
               so
               great
               ,
               that
               't
               is
               a
               palpable
               mistake
               to
               attribute
               the
               same
               to
               the
               meer
               mixture
               of
               the
               Elements
               .
               Now
               Mummie
               ,
               having
               receiv'd
               ,
               not
               only
               while
               it
               was
               animated
               ▪
               but
               afterwards
               ,
               all
               the
               influences
               whereof
               the
               humane
               body
               is
               susceptible
               ,
               it
               becomes
               ,
               as
               it
               were
               ,
               the
               abstract
               of
               all
               the
               Celestial
               powers
               ;
               and
               better
               then
               Talismanical
               figures
               ,
               communicates
               the
               same
               to
               him
               that
               uses
               it
               .
               The
               last
               reason
               ,
               drawn
               from
               the
               mixture
               of
               the
               Elements
               and
               their
               qualities
               ,
               might
               suffice
               alone
               without
               the
               preceding
               .
               For
               Man
               being
               the
               abridgement
               of
               the
               world
               ,
               ought
               also
               to
               contain
               all
               the
               faculties
               of
               it
               ;
               and
               his
               Mummie
               
               being
               inanimate
               ,
               but
               having
               liv'd
               the
               life
               of
               a
               plant
               ,
               an
               animal
               and
               a
               man
               ,
               it
               contains
               all
               these
               natures
               eminently
               .
            
             
               The
               Third
               said
               ,
               That
               Man
               affecting
               nothing
               so
               much
               as
               immortality
               ,
               because
               he
               fears
               nothing
               more
               then
               death
               ;
               and
               being
               unable
               to
               secure
               himself
               from
               it
               ,
               do's
               all
               that
               he
               can
               to
               perpetuate
               himself
               in
               some
               fashion
               ,
               since
               he
               cannot
               wholly
               .
               The
               desire
               of
               supporting
               his
               Individual
               person
               ,
               and
               defending
               it
               from
               all
               inconveniences
               which
               may
               abridge
               his
               life
               ,
               makes
               him
               count
               nothing
               difficult
               .
               In
               Propagation
               he
               seeks
               the
               eternity
               of
               his
               species
               .
               And
               though
               he
               is
               assur'd
               ,
               by
               Reason
               ,
               of
               his
               soul's
               immortality
               ;
               and
               by
               faith
               ,
               of
               his
               body's
               resurrection
               ,
               yet
               he
               seeks
               all
               ways
               he
               can
               imagine
               to
               render
               the
               memory
               of
               all
               his
               actions
               perpetual
               .
               'T
               is
               this
               desire
               of
               getting
               a
               death-less
               fame
               ,
               which
               causes
               us
               sometimes
               to
               dye
               immaturely
               by
               watchings
               and
               study
               ,
               and
               so
               cheerfully
               undergo
               hazards
               ,
               to
               eternize
               the
               memory
               of
               our
               names
               .
               Anciently
               this
               desire
               of
               perpetuation
               was
               most
               visible
               in
               the
               care
               to
               keep
               the
               life-less
               body
               ,
               even
               amongst
               the
               vulgar
               ;
               and
               hence
               the
               Mummies
               of
               the
               Egyptians
               and
               other
               Nations
               remain
               to
               this
               day
               ,
               after
               three
               or
               four
               thousand
               years
               .
               At
               present
               ,
               through
               the
               ignorance
               of
               Times
               ,
               this
               care
               is
               practis'd
               only
               amongst
               great
               persons
               ;
               and
               yet
               the
               effect
               answers
               very
               little
               to
               their
               intention
               .
               For
               the
               Chirurgions
               do
               not
               Embalm
               a
               man
               now
               a
               days
               ,
               but
               only
               the
               bones
               and
               skin
               ,
               after
               they
               have
               taken
               away
               his
               principal
               parts
               ,
               the
               heart
               ,
               liver
               and
               brain
               ,
               which
               constituted
               him
               a
               man
               ,
               and
               not
               the
               rest
               ;
               the
               cause
               whereof
               must
               be
               attributed
               to
               defect
               of
               Invention
               and
               means
               fit
               to
               dry
               up
               the
               superfluous
               humidity
               which
               causes
               the
               corruption
               of
               body
               ;
               for
               that
               alone
               will
               keep
               them
               which
               can
               dry
               them
               with
               the
               moderation
               requisite
               to
               the
               preserving
               of
               their
               Colour
               and
               Figure
               .
            
             
               The
               Fourth
               said
               ,
               There
               's
               a
               resemblance
               of
               these
               Mummies
               in
               bodies
               struck
               with
               thunder
               ,
               which
               are
               free
               from
               corruption
               ;
               the
               Sulphur
               consuming
               the
               humidity
               ,
               and
               introducing
               dryness
               to
               resist
               putrifaction
               ,
               as
               Fire
               ,
               Salt
               ,
               Vitriol
               ,
               Nitre
               ,
               Chalk
               ,
               Alum
               ,
               Vinegar
               ,
               and
               Aqua-vitae
               ,
               do
               by
               their
               desiccative
               and
               astringing
               virtue
               .
               Some
               poysons
               also
               do
               the
               same
               .
               As
               Placentinus
               reports
               of
               a
               Venetian
               Lady
               ,
               who
               having
               been
               poyson'd
               ,
               her
               body
               became
               so
               stiff
               ,
               that
               it
               seem'd
               to
               be
               petrifi'd
               .
               But
               the
               particular
               temper
               of
               every
               place
               is
               of
               great
               moment
               .
               They
               who
               inhabit
               the
               Southern
               Countries
               are
               so
               dry
               that
               their
               bodies
               keep
               intire
               eight
               days
               after
               death
               .
               And
               they
               have
               so
               little
               humidity
               ,
               that
               't
               is
               no
               less
               a
               shame
               amongst
               them
               ,
               then
               of
               old
               amongst
               the
               Lacedemonians
               ,
               to
               spit
               or
               blow
               the
               Nose
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               same
               natural
               inclination
               of
               men
               to
               preserve
               themselves
               the
               longest
               they
               can
               ,
               which
               heretofore
               instigated
               them
               to
               erect
               proud
               Mausolaeum's
               ,
               Pyramids
               and
               Marbles
               ,
               for
               eternizing
               their
               memory
               ;
               put
               them
               also
               upon
               the
               invention
               of
               Embalming
               their
               bodies
               ;
               which
               is
               a
               refuge
               after
               shipwreck
               ,
               a
               little
               way
               after
               death
               .
               But
               as
               't
               is
               a
               general
               law
               that
               
               all
               things
               which
               took
               their
               being
               by
               generation
               must
               lose
               it
               by
               corruption
               ;
               indeed
               by
               some
               artifice
               we
               may
               retard
               dissolution
               for
               a
               time
               ;
               but
               perfectly
               to
               hinder
               it
               ,
               is
               impossible
               .
               For
               Heat
               determin'd
               to
               a
               certain
               degree
               by
               Cold
               ,
               is
               the
               Agent
               which
               mixes
               the
               Humid
               with
               the
               Dry
               ,
               and
               retains
               them
               in
               that
               mixture
               as
               long
               as
               it self
               remains
               intire
               and
               strong
               .
               But
               if
               this
               Heat
               receive
               any
               diminution
               ,
               either
               being
               suffocated
               and
               inclos'd
               ,
               or
               or
               else
               drawn
               out
               by
               a
               greater
               Heat
               of
               the
               Air
               encompassing
               us
               ,
               (
               the
               less
               Heat
               alwayes
               yielding
               and
               serving
               for
               Aliment
               to
               the
               greater
               )
               this
               natural
               Heat
               being
               thus
               weakned
               ,
               presently
               the
               Humidity
               leaves
               the
               Dryness
               ,
               and
               carries
               away
               with
               it self
               that
               little
               Heat
               which
               remain'd
               ;
               whence
               this
               Humidity
               is
               heated
               it self
               ,
               and
               excites
               a
               stink
               ,
               and
               at
               last
               vanishing
               away
               ,
               the
               remainder
               turnes
               to
               powder
               .
               Wherefore
               the
               moistest
               bodies
               are
               most
               easie
               to
               corrupt
               ,
               excessive
               humidity
               more
               easily
               extinguishing
               the
               Heat
               which
               retain'd
               it
               in
               its
               duty
               .
               And
               the
               most
               solid
               bodies
               ,
               as
               Gold
               and
               Silver
               ,
               corrupt
               difficultly
               ,
               because
               they
               have
               very
               little
               Humidity
               ;
               and
               that
               little
               which
               they
               have
               is
               greatly
               incorporated
               and
               united
               with
               the
               Dryness
               .
               But
               there
               are
               two
               sorts
               of
               Humidity
               ;
               One
               ,
               excrementitious
               and
               also
               alimentous
               ,
               which
               by
               the
               least
               defect
               of
               Heat
               is
               easily
               turn'd
               into
               putrefaction
               ,
               because
               it
               is
               not
               yet
               united
               and
               assimilated
               to
               the
               Body
               wherein
               it
               is
               found
               ;
               whence
               it
               is
               that
               foul
               Bodies
               ,
               Trees
               cut
               at
               Full
               Moon
               ,
               being
               full
               of
               their
               sap
               ,
               and
               Fruits
               gather'd
               before
               their
               maturity
               ,
               very
               easily
               corrupt
               .
               The
               other
               is
               an
               Humidity
               already
               assimilated
               ,
               which
               links
               all
               the
               parts
               together
               ;
               and
               being
               substantial
               ,
               is
               not
               so
               easily
               corrupted
               as
               the
               other
               .
               Wherefore
               they
               who
               would
               embalm
               Bodies
               well
               ,
               having
               two
               Humidities
               to
               repress
               ,
               must
               make
               use
               of
               several
               means
               .
               The
               former
               Humidity
               must
               be
               absum'd
               by
               Hot
               Drugs
               ,
               amongst
               which
               ,
               Wormwood
               and
               Scordium
               hold
               the
               first
               place
               ;
               experience
               manifesting
               the
               one
               ,
               and
               Galen
               observing
               that
               the
               Bodies
               of
               the
               Graecians
               slain
               in
               a
               battel
               ,
               which
               touch'd
               Scordium
               ,
               were
               found
               intire
               many
               dayes
               after
               .
               The
               latter
               Humidity
               must
               be
               preserv'd
               by
               Balsames
               Cold
               ,
               Dry
               and
               penetrating
               ,
               which
               may
               preserve
               the
               figure
               ,
               colour
               ,
               and
               consistence
               in
               the
               dead
               body
               .
            
          
        
         
           
             CONFERENCE
             XXXI
             .
          
           
             
               I.
               Whether
               the
               Life
               of
               Man
               may
               be
               prolong'd
               by
               Art.
               II.
               Whether
               't
               is
               better
               to
               be
               without
               Passion
               then
               to
               moderate
               them
               .
            
          
           
             
               I.
               Whether
               the
               Life
               of
               a
               Man
               may
               be
               prolong'd
               by
               Art.
               
            
             
               THe
               duration
               of
               a
               motion
               or
               action
               cannot
               be
               known
               ,
               unless
               the
               measure
               of
               it
               be
               known
               ;
               nor
               can
               they
               be
               measur'd
               unless
               they
               have
               known
               bounds
               .
               Whence
               neither
               can
               it
               be
               
               known
               whether
               the
               Life
               may
               be
               prolong'd
               ,
               without
               knowing
               before-hand
               how
               long
               it
               lasts
               .
               Now
               't
               is
               impossible
               to
               know
               this
               duration
               .
               For
               ,
               not
               to
               mention
               the
               long
               lives
               of
               the
               Fathers
               in
               the
               two
               first
               thousand
               years
               of
               the
               world
               ,
               God
               told
               Noah
               ,
               that
               the
               age
               of
               Man
               should
               be
               no
               more
               then
               but
               sixscore
               years
               .
               Moses
               and
               David
               restrain
               it
               to
               seventy
               or
               eighty
               .
               And
               yet
               as
               there
               are
               at
               this
               day
               some
               who
               come
               near
               a
               hundred
               ,
               so
               there
               are
               a
               hundred
               times
               as
               many
               who
               do
               not
               attain
               thirty
               .
               And
               whereas
               no
               body
               can
               speak
               of
               Death
               by
               experience
               ,
               because
               they
               who
               speak
               of
               it
               have
               not
               felt
               it
               ,
               and
               they
               who
               have
               felt
               it
               cannot
               speak
               of
               it
               more
               ;
               the
               case
               is
               the
               same
               concerning
               Life
               .
               Let
               a
               Man
               ,
               by
               good
               order
               ,
               or
               the
               use
               of
               remedies
               ,
               live
               as
               long
               as
               he
               will
               ,
               it
               will
               not
               be
               believ'd
               that
               his
               life
               ha's
               been
               prolong'd
               ;
               but
               ,
               on
               the
               contrary
               ,
               that
               his
               hour
               was
               not
               yet
               come
               .
               Nevertheless
               't
               is
               no
               less
               consistent
               with
               reason
               ,
               to
               say
               ,
               that
               he
               who
               would
               infallibly
               have
               dy'd
               of
               a
               Gangrene
               which
               invaded
               his
               Legg
               ,
               and
               thereby
               the
               rest
               of
               his
               Body
               ,
               hath
               had
               his
               life
               prolong'd
               by
               cutting
               off
               his
               Legg
               ;
               or
               that
               he
               who
               was
               wounded
               in
               the
               crural
               vein
               ,
               at
               which
               all
               his
               blood
               would
               have
               soon
               issu'd
               forth
               ,
               ha's
               been
               secur'd
               from
               death
               by
               the
               Chirurgion
               ,
               who
               stop'd
               the
               blood
               ;
               then
               to
               believe
               ,
               as
               we
               do
               ,
               that
               a
               Rope-maker
               lengthens
               his
               rope
               by
               adding
               new
               stuff
               to
               that
               which
               was
               ended
               ;
               that
               a
               Gold-smith
               makes
               a
               chain
               of
               Gold
               longer
               by
               fastning
               new
               links
               to
               it
               ;
               that
               a
               Smith
               causes
               his
               fire
               to
               last
               more
               by
               putting
               fresh
               coals
               to
               it
               .
               And
               as
               ,
               in
               all
               this
               ,
               there
               is
               nothing
               which
               crosses
               our
               Reason
               ;
               so
               if
               a
               sick
               man
               ,
               who
               is
               visibly
               going
               to
               dye
               ,
               receives
               help
               ,
               and
               escapes
               ,
               do's
               he
               not
               owe
               the
               more
               glory
               to
               God
               for
               having
               not
               onely
               cur'd
               him
               by
               the
               hands
               of
               the
               Physitian
               ,
               or
               by
               spiritual
               Physick
               alone
               ,
               but
               also
               prolong'd
               his
               Life
               ,
               as
               he
               did
               to
               King
               Hezekias
               ,
               whose
               Life
               was
               lengthened
               fifteen
               years
               ,
               and
               of
               which
               our
               age
               wants
               not
               example
               ?
               If
               it
               be
               objected
               that
               this
               may
               hold
               in
               violent
               deaths
               ,
               whereof
               the
               causes
               may
               be
               avoided
               ,
               but
               that
               't
               is
               not
               credible
               that
               a
               decrepit
               old
               man
               ,
               who
               hath
               spun
               out
               his
               Life
               to
               the
               last
               ,
               can
               continue
               it
               ;
               the
               nature
               and
               Etymology
               of
               the
               radical
               moisture
               not
               admitting
               a
               possibility
               of
               restauration
               ;
               I
               answer
               ,
               that
               reasons
               taken
               from
               the
               original
               of
               words
               ,
               are
               not
               the
               strongest
               ;
               and
               that
               besides
               there
               are
               roots
               which
               endure
               more
               ,
               and
               others
               less
               ,
               according
               as
               they
               are
               well
               or
               ill
               cultivated
               .
               And
               if
               the
               reason
               drawn
               from
               contraries
               be
               considerable
               ,
               being
               many
               poysons
               are
               so
               quick
               that
               they
               corrupt
               the
               radical
               moisture
               in
               an
               instant
               ,
               ought
               we
               to
               conceive
               Nature
               so
               much
               a
               step-dame
               as
               that
               she
               hath
               not
               produc'd
               something
               proper
               to
               restore
               it
               ?
               And
               that
               Humane
               Industry
               is
               so
               dull
               and
               little
               industrious
               in
               the
               thing
               which
               Man
               desires
               most
               ,
               which
               is
               long
               Life
               ,
               that
               it
               cannot
               reach
               to
               prepare
               some
               matter
               for
               the
               support
               ,
               yea
               ,
               for
               the
               restauration
               of
               that
               Original
               Humidity
               ?
               Considering
               that
               we
               are
               not
               reduc'd
               to
               live
               onely
               by
               what
               is
               about
               us
               ,
               as
               Plants
               and
               Plant-animals
               do
               ,
               but
               all
               the
               world
               is
               open
               and
               accessible
               to
               our
               search
               of
               Aliments
               and
               Medicines
               .
               
               Moreover
               ,
               we
               have
               examples
               not
               onely
               of
               a
               Nestor
               who
               liv'd
               three
               ages
               ;
               of
               an
               Artephius
               who
               liv'd
               as
               many
               ,
               and
               many
               more
               ;
               and
               the
               Herb
               Moly
               ,
               the
               Nectar
               and
               Ambrosia
               of
               the
               Poets
               ,
               which
               kept
               their
               gods
               from
               growing
               old
               ,
               may
               well
               be
               taken
               for
               a
               figure
               of
               the
               Tree
               of
               Life
               ,
               which
               was
               design'd
               for
               separation
               of
               this
               Humidity
               ,
               but
               also
               of
               compositions
               proper
               to
               produce
               that
               effect
               .
               Yea
               ,
               were
               it
               not
               actually
               so
               ,
               yet
               't
               is
               not
               less
               possible
               ;
               and
               God
               hath
               not
               in
               vain
               promis'd
               as
               a
               Reward
               to
               such
               as
               honour
               their
               Superiors
               ,
               to
               prolong
               their
               dayes
               upon
               the
               earth
               .
            
             
               The
               Second
               said
               ,
               If
               Medaea
               found
               Herbs
               ,
               as
               the
               Poets
               say
               ,
               to
               lengthen
               the
               Life
               of
               Aeson
               the
               Father
               of
               Jason
               ,
               the
               Daughters
               of
               Aelias
               miscarried
               of
               their
               purpose
               .
               Indeed
               every
               thing
               that
               lives
               needs
               Heat
               for
               exercising
               its
               Actions
               ,
               and
               Humidity
               to
               sustain
               that
               Heat
               ;
               the
               duration
               of
               this
               Heat
               in
               the
               Humidity
               is
               Life
               ,
               which
               lasts
               as
               long
               as
               the
               one
               is
               maintain'd
               by
               the
               other
               ;
               like
               the
               lighted
               wiek
               in
               a
               Lamp.
               Now
               Nature
               dispenses
               to
               every
               one
               from
               the
               Birth
               as
               much
               of
               this
               Heat
               and
               Moisture
               as
               she
               pleases
               ,
               to
               one
               for
               fifty
               ,
               to
               another
               for
               sixty
               ,
               seventy
               ,
               eighty
               years
               or
               more
               ;
               which
               ended
               ,
               the
               stock
               is
               spent
               .
               Physick
               may
               husband
               it
               well
               ,
               but
               cannot
               produce
               it
               anew
               ;
               Aliments
               never
               repair
               it
               perfectly
               ,
               no
               more
               then
               Water
               doth
               Wine
               ,
               which
               it
               increases
               indeed
               ,
               but
               weakens
               too
               ,
               when
               mingled
               therewith
               .
            
             
               The
               Third
               back'd
               this
               Suffrage
               with
               the
               opinion
               of
               Pythagoras
               ,
               who
               held
               that
               our
               Life
               is
               a
               strait
               line
               ;
               that
               the
               accidents
               which
               disturb
               it
               ,
               and
               at
               length
               bring
               Death
               ,
               constitute
               another
               ;
               and
               accordingly
               (
               saith
               he
               )
               as
               these
               two
               lines
               incline
               less
               or
               much
               towards
               one
               another
               ,
               Life
               is
               long
               or
               short
               ;
               because
               the
               Angle
               of
               their
               incidence
               ,
               and
               at
               which
               they
               cut
               ,
               which
               is
               our
               Death
               ,
               happens
               sooner
               or
               later
               ;
               and
               it
               would
               never
               happen
               ,
               if
               these
               two
               lines
               were
               parallel
               .
               Now
               the
               meeting
               of
               these
               two
               lines
               cannot
               be
               deferr'd
               or
               put
               off
               .
            
             
               The
               Fourth
               said
               ,
               'T
               were
               a
               strange
               thing
               if
               Humane
               Art
               could
               repair
               all
               other
               defects
               of
               the
               Body
               and
               Mind
               ,
               excepting
               that
               whereof
               there
               is
               most
               need
               ,
               and
               all
               Ages
               have
               complain'd
               ,
               Brevity
               of
               Life
               .
               For
               our
               Understanding
               hath
               much
               less
               need
               of
               an
               Art
               of
               Reasoning
               ,
               our
               tongue
               of
               an
               Art
               of
               speaking
               ,
               our
               legs
               of
               dancing
               ,
               then
               our
               Life
               of
               being
               continu'd
               ,
               since
               't
               is
               the
               foundation
               of
               all
               the
               rest
               .
               Besides
               ,
               Physick
               would
               seem
               useless
               without
               this
               .
               For
               though
               it
               serv'd
               only
               to
               asswage
               the
               pains
               of
               diseases
               ,
               (
               which
               is
               a
               ridiculous
               opinion
               )
               yet
               it
               would
               thereby
               protract
               the
               time
               of
               Death
               ,
               to
               which
               pain
               is
               the
               way
               .
            
             
               The
               Fifth
               said
               ,
               That
               for
               the
               preservation
               of
               Life
               ,
               't
               is
               requisite
               to
               continue
               the
               marriage
               of
               Heat
               and
               moisture
               ,
               Death
               alwayes
               hapning
               immediately
               upon
               their
               disjunction
               ,
               and
               leaving
               the
               contrary
               qualities
               in
               their
               room
               ,
               Cold
               and
               Dryness
               .
               Now
               to
               know
               how
               Heat
               must
               be
               preserv'd
               ,
               we
               must
               observe
               how
               't
               is
               destroy'd
               .
               And
               that
               is
               four
               wayes
               I.
               By
               Cold
               ,
               which
               being
               moderate
               ,
               fights
               with
               it
               ;
               but
               violent
               ,
               wholly
               destroyes
               it
               .
               
               II.
               By
               suffocation
               ,
               or
               smothering
               ,
               when
               the
               Pores
               are
               stop'd
               ,
               and
               the
               issue
               of
               fuliginous
               vapours
               hindred
               :
               Thus
               Fire
               dyes
               for
               want
               of
               Air.
               III.
               By
               its
               dissipation
               ,
               which
               is
               caus'd
               by
               hot
               medicaments
               ,
               violent
               exercise
               ,
               and
               immoderate
               heat
               of
               the
               Sun
               or
               Fire
               :
               Whence
               proceeds
               a
               Syncope
               or
               Deliquium
               of
               the
               Heart
               .
               IV.
               By
               want
               of
               Aliment
               ,
               without
               which
               it
               can
               no
               more
               last
               a
               moment
               ,
               then
               Fire
               without
               wood
               or
               other
               combustible
               matter
               .
               All
               agree
               that
               the
               three
               first
               Causes
               may
               be
               avoided
               ,
               or
               at
               least
               remedied
               .
               And
               as
               for
               the
               Fourth
               ,
               which
               is
               doubled
               of
               ,
               I
               see
               nothing
               that
               hinders
               but
               that
               as
               the
               spirits
               of
               our
               bodies
               are
               perfectly
               repair'd
               by
               the
               Air
               we
               incessantly
               breathe
               ;
               so
               Aliments
               ,
               or
               some
               Specificks
               ,
               as
               ,
               as
               amongst
               others
               ,
               Gold
               dissolv'd
               in
               some
               water
               not
               corrosive
               ,
               may
               in
               some
               manner
               restore
               the
               fewel
               of
               our
               Heat
               .
               And
               seeing
               there
               are
               found
               burning
               Mountains
               ,
               in
               which
               the
               Fire
               cannot
               consume
               so
               much
               matter
               apt
               for
               burning
               ,
               but
               it
               alwayes
               affords
               it self
               other
               new
               ,
               which
               makes
               it
               subsist
               for
               many
               Ages
               :
               Why
               may
               not
               a
               matter
               be
               prepar'd
               for
               our
               Natural
               Heat
               ,
               which
               though
               not
               neer
               so
               perfect
               as
               that
               which
               it
               consum'd
               ,
               (
               for
               were
               it
               so
               ,
               an
               Animal
               would
               be
               immortal
               )
               yet
               may
               be
               more
               excellent
               then
               ordinary
               Aliments
               ,
               and
               by
               this
               means
               prolong
               our
               Lives
               .
               And
               this
               must
               be
               sought
               after
               ,
               not
               judg'd
               impossible
               .
            
             
               The
               Sixth
               said
               ,
               That
               Life
               consisting
               in
               the
               Harmony
               and
               proportion
               of
               the
               four
               first
               qualities
               ,
               and
               in
               the
               contemperation
               of
               the
               four
               Humours
               ;
               there
               's
               no
               more
               requir'd
               for
               the
               prolonging
               of
               Life
               ,
               but
               to
               continue
               this
               Harmony
               .
               Which
               may
               be
               done
               ,
               not
               onely
               by
               a
               good
               natural
               temper
               ,
               but
               also
               by
               the
               right
               use
               of
               external
               things
               ;
               as
               pure
               Air
               ,
               places
               healthful
               and
               exposed
               to
               the
               Eastern
               winds
               ,
               Aliments
               of
               good
               juice
               ,
               sleep
               sufficiently
               long
               ,
               exercises
               not
               violent
               ,
               passions
               well
               rul'd
               ,
               and
               the
               other
               things
               ;
               whose
               due
               administration
               must
               prolong
               Life
               by
               the
               same
               reason
               that
               their
               abuse
               or
               indiscreet
               usage
               diminishes
               it
               .
            
             
               The
               Seventh
               said
               ,
               That
               Life
               consists
               in
               the
               salt
               which
               contains
               the
               Spirit
               that
               quickens
               it
               ,
               and
               is
               the
               preservative
               Balsame
               of
               all
               compounds
               .
               The
               vivifying
               Spirit
               of
               Man
               is
               inclos'd
               in
               a
               very
               volatile
               Armoniack
               Salt
               ,
               which
               exhales
               easily
               by
               Heat
               ,
               and
               therefore
               needs
               incessant
               reparation
               by
               Aliments
               .
               Now
               to
               preserve
               Life
               long
               ,
               it
               is
               requsite
               to
               fix
               this
               volatile
               salt
               ;
               which
               is
               done
               by
               means
               of
               another
               salt
               extracted
               by
               Chymistry
               ,
               which
               is
               not
               onely
               fix'd
               ,
               but
               also
               capable
               to
               fix
               the
               most
               volatile
               .
               For
               the
               Chymists
               represent
               this
               salt
               incorruptible
               in
               it self
               ,
               and
               communicating
               its
               virtue
               to
               other
               bodies
               :
               Upon
               which
               account
               they
               stile
               it
               Quintessence
               ,
               Aethereal
               Body
               ,
               Elixir
               ,
               and
               Radical
               Balsame
               ,
               which
               hath
               a
               propriety
               to
               preserve
               not
               onely
               living
               bodies
               many
               Ages
               ,
               but
               dead
               ,
               from
               corruption
               .
            
          
           
             
               II.
               Whether
               't
               is
               better
               to
               be
               without
               Passions
               then
               to
               moderate
               them
               .
            
             
               Upon
               the
               Second
               Point
               ,
               it
               was
               said
               ,
               Tranquility
               of
               Mind
               ,
               the
               scope
               and
               end
               of
               Moral
               Philosophy
               ,
               is
               of
               three
               sorts
               .
               The
               I.
               is
               call'd
               Alaraxic
               ,
               and
               is
               in
               the
               Understanding
               ,
               whose
               judgement
               it
               
               suspends
               ,
               and
               is
               not
               mov'd
               with
               any
               thing
               ;
               which
               was
               the
               end
               of
               the
               Scepticks
               .
               The
               II.
               is
               in
               the
               Reason
               ,
               which
               regulates
               the
               Passions
               of
               the
               Sensitive
               Appetite
               ,
               and
               is
               term'd
               Metriopathy
               ,
               or
               moderation
               of
               the
               Passions
               .
               The
               III.
               is
               the
               Apathy
               of
               the
               Stoicks
               ,
               in
               which
               they
               constituted
               their
               supreme
               Good
               ;
               which
               is
               an
               Insensibility
               ,
               Indolence
               ,
               and
               want
               of
               Passions
               ,
               attributed
               by
               the
               envious
               to
               a
               Melancholy
               Humour
               ,
               or
               to
               Ambition
               and
               Cynicall
               Hypocrisie
               .
               For
               the
               Melancholy
               Man
               seeking
               solitude
               as
               the
               Aliment
               of
               his
               Phancy
               ,
               and
               the
               Element
               of
               his
               black
               Humour
               ,
               (
               which
               is
               the
               step-dame
               of
               Virtues
               )
               by
               thinking
               to
               avoid
               external
               Passions
               ,
               remains
               under
               the
               Tyranny
               of
               internal
               ,
               which
               he
               dares
               not
               vent
               ,
               but
               covers
               like
               Fire
               under
               ashes
               .
               This
               mask'd
               Sect
               shuts
               the
               fore-door
               indeed
               to
               the
               Passions
               ,
               but
               opens
               the
               postern
               .
               They
               passionately
               desire
               to
               shew
               themselves
               without
               Passion
               .
               And
               their
               vanity
               appears
               in
               that
               they
               affect
               to
               appear
               unlike
               the
               rest
               of
               Men
               ,
               by
               casting
               off
               humane
               sentiments
               and
               affections
               ,
               as
               Charity
               and
               Compassion
               ,
               which
               they
               account
               vitious
               .
               But
               instead
               of
               raising
               themselves
               above
               Men
               ,
               they
               degrade
               themselves
               below
               beasts
               ,
               by
               depriving
               themselves
               of
               the
               indifferent
               actions
               which
               are
               common
               to
               us
               with
               them
               :
               Actions
               which
               Reason
               ought
               to
               regulate
               indeed
               ,
               but
               not
               wholly
               reject
               .
               And
               as
               the
               supreme
               Region
               of
               the
               Air
               receives
               Exhalations
               to
               inflame
               them
               ,
               and
               make
               shining
               Comets
               ,
               but
               is
               free
               from
               Hail
               ,
               Thunder
               ,
               Winds
               ,
               Rains
               ,
               and
               other
               Meteors
               which
               are
               made
               in
               the
               Middle
               Region
               ;
               so
               Reason
               ought
               to
               receive
               the
               notices
               of
               the
               Sensitive
               Appetite
               which
               are
               called
               Passions
               ,
               to
               make
               use
               of
               them
               ;
               but
               't
               is
               to
               moderate
               them
               ,
               and
               hinder
               the
               disorder
               caus'd
               by
               them
               in
               the
               Sensitive
               Appetite
               ,
               which
               is
               the
               Middle
               Faculty
               of
               the
               Soul.
               In
               fine
               ,
               as
               Eagles
               and
               Dolphins
               ,
               which
               are
               in
               the
               tempests
               of
               the
               Winds
               and
               Sea
               ,
               are
               yet
               more
               to
               be
               esteem'd
               then
               Moles
               ,
               Wormes
               ,
               and
               other
               creeping
               things
               which
               live
               in
               holes
               ;
               so
               he
               who
               is
               agitated
               with
               Passions
               much
               surpasses
               him
               who
               hath
               none
               at
               all
               .
               Nor
               is
               there
               any
               body
               but
               desires
               rather
               to
               be
               froward
               then
               stupid
               and
               insensible
               .
               And
               if
               Insensibility
               be
               a
               Virtue
               ,
               then
               stocks
               and
               stones
               and
               inanimate
               bodies
               would
               be
               more
               happy
               then
               we
               .
            
             
               The
               Second
               said
               ,
               Since
               Passion
               is
               an
               irregular
               motion
               of
               the
               Sensitive
               Appetite
               ,
               call'd
               therefore
               Perturbation
               ,
               it
               alters
               the
               state
               of
               the
               Soul
               :
               Whence
               Anger
               and
               Fear
               hinder
               us
               from
               perceiving
               what
               is
               visible
               ,
               and
               Hatred
               or
               Love
               pervert
               the
               Judgement
               ;
               for
               which
               reason
               we
               desire
               that
               a
               good
               Judge
               be
               without
               Passion
               .
               What
               a
               disease
               is
               to
               the
               Body
               ,
               whose
               actions
               it
               hurteth
               ,
               that
               are
               the
               Passions
               to
               the
               Soul.
               Wherefore
               to
               ask
               whether
               the
               Soul
               is
               happiest
               without
               Passion
               ,
               is
               to
               question
               whether
               the
               Body
               is
               most
               at
               ease
               without
               sickness
               ;
               and
               ,
               to
               moderate
               instead
               of
               extirpating
               them
               ,
               is
               to
               palliate
               a
               disease
               instead
               of
               curing
               it
               ;
               and
               to
               inquire
               of
               a
               Pilot
               whether
               a
               Tempest
               be
               more
               proper
               for
               Navigation
               then
               a
               Calm
               .
               Moreover
               ,
               the
               happiest
               condition
               of
               Man
               is
               that
               which
               comes
               nearest
               Eternal
               Bliss
               ,
               in
               
               which
               we
               shall
               have
               no
               Passions
               ;
               the
               superior
               and
               rational
               part
               having
               subdu'd
               the
               inferior
               or
               sensitive
               .
               And
               Aristotle
               holds
               ,
               that
               the
               Heroes
               or
               Demi-gods
               are
               exempted
               from
               them
               .
            
             
               The
               Third
               said
               ,
               'T
               is
               to
               derogate
               from
               our
               Senses
               ,
               to
               say
               ,
               with
               the
               Stoicks
               ,
               that
               the
               Passions
               which
               we
               feele
               proceed
               onely
               from
               the
               depravation
               of
               our
               judgements
               .
               For
               what
               they
               call
               diseases
               of
               the
               Mind
               ,
               is
               meant
               of
               those
               which
               are
               inordinate
               ,
               and
               not
               of
               those
               which
               are
               moderate
               and
               fram'd
               by
               the
               level
               of
               Reason
               .
               'T
               is
               therefore
               expedient
               to
               moderate
               ,
               them
               ,
               but
               not
               wholly
               extinguish
               them
               ,
               though
               it
               were
               possible
               .
               Now
               that
               it
               is
               impossible
               ,
               appears
               ,
               because
               they
               are
               appurtenances
               of
               our
               Nature
               ,
               and
               the
               actions
               of
               the
               Sensitive
               Faculty
               ,
               which
               is
               part
               of
               our selves
               .
               And
               our
               Lord
               not
               having
               renounc'd
               these
               appendances
               of
               our
               Humanity
               ,
               hath
               thereby
               manifested
               that
               they
               are
               not
               vicious
               .
               Besides
               ,
               the
               first
               motions
               are
               not
               in
               our
               power
               ,
               and
               therefore
               't
               is
               impossible
               totally
               to
               extirpate
               them
               .
               But
               though
               we
               could
               ,
               we
               ought
               not
               ,
               because
               they
               are
               altogether
               necessary
               ;
               as
               appears
               in
               that
               ,
               I.
               Without
               the
               Passions
               there
               would
               be
               no
               Virtues
               ,
               for
               the
               Passions
               are
               the
               Objects
               of
               Virtues
               ;
               Thus
               Temperance
               moderates
               Pleasure
               and
               Pain
               ,
               Fortitude
               regulates
               Boldness
               and
               Fear
               .
               II.
               They
               sharpen
               them
               .
               Thus
               Anger
               serves
               to
               heighten
               Courage
               ,
               and
               Fear
               augments
               Prudence
               .
               III.
               They
               preserve
               an
               Animal
               .
               Thus
               Pleasure
               incites
               Animals
               to
               feed
               and
               generate
               ,
               and
               Grief
               makes
               them
               avoid
               what
               is
               noxious
               ,
               and
               recur
               to
               remedies
               ,
               even
               in
               spiritual
               distempers
               ;
               in
               which
               to
               be
               insensible
               of
               Grief
               is
               to
               be
               desperate
               .
            
             
               The
               Fourth
               said
               ,
               If
               Men
               were
               void
               of
               Passions
               ,
               they
               might
               be
               lead
               to
               Virtue
               with
               much
               more
               success
               and
               less
               trouble
               .
               For
               they
               would
               not
               be
               averted
               from
               it
               by
               the
               contrary
               motions
               of
               their
               Passions
               ,
               which
               hurry
               them
               with
               so
               great
               violence
               ,
               that
               all
               that
               the
               most
               virtuous
               endeavour
               to
               do
               ,
               is
               ,
               to
               swim
               against
               the
               Torrent
               ,
               and
               repress
               its
               impetuous
               course
               :
               Upon
               which
               they
               unfruitfully
               spend
               their
               time
               ,
               which
               might
               be
               farr
               better
               employ'd
               in
               performing
               virtuous
               actions
               ,
               when
               the
               rebated
               Passions
               (
               introducing
               an
               agreeable
               evenness
               in
               their
               Humours
               ,
               with
               a
               firm
               Constancy
               in
               their
               Manners
               ,
               accompany'd
               with
               a
               laudable
               indifference
               in
               their
               Desires
               )
               would
               allow
               reason
               more
               means
               to
               incite
               them
               to
               the
               exercise
               of
               Virtues
               .
               For
               Men
               having
               their
               Eyes
               unvail'd
               of
               the
               sundry
               affections
               which
               blind
               them
               ,
               would
               more
               perfectly
               know
               the
               True
               Good
               ,
               and
               consequently
               pursue
               it
               by
               a
               shorter
               and
               surer
               way
               .
               And
               though
               they
               were
               not
               lead
               to
               Sensible
               Good
               with
               so
               much
               ardour
               ,
               nor
               decline
               Evil
               with
               so
               much
               horrour
               ,
               yet
               they
               would
               do
               both
               with
               more
               reason
               .
               So
               that
               ,
               what
               Men
               do
               now
               by
               a
               motion
               of
               the
               Sensitive
               Appetite
               ,
               they
               would
               do
               then
               by
               a
               principle
               of
               Virtue
               .
               For
               the
               difficulty
               found
               in
               attaining
               a
               total
               privation
               of
               Passions
               seemes
               indeed
               to
               surpass
               our
               strength
               ,
               yet
               thereby
               sets
               forth
               the
               excellence
               of
               the
               Atchievement
               .
            
             
               The
               Fifth
               said
               ,
               He
               that
               were
               exempt
               from
               all
               Passions
               ,
               would
               
               be
               as
               unhappy
               as
               he
               that
               should
               always
               endeavour
               to
               bridle
               them
               .
               But
               the
               former
               is
               impossible
               ,
               and
               the
               latter
               no
               less
               difficult
               then
               to
               walk
               upon
               a
               rope
               ,
               where
               the
               least
               false
               step
               procures
               a
               dangerous
               fall
               .
               For
               we
               quit
               our
               passions
               ,
               but
               they
               quit
               not
               us
               ;
               as
               the
               thought
               of
               young
               maidens
               follow'd
               a
               good
               father
               even
               into
               his
               Hermitage
               .
               And
               he
               that
               goes
               about
               to
               tame
               them
               ,
               is
               the
               true
               Sisyphus
               ,
               upon
               whom
               the
               stone
               which
               he
               thrusts
               away
               incessantly
               revolves
               .
               The
               first
               would
               be
               without
               joy
               ,
               without
               which
               nevertheless
               a
               man
               cannot
               be
               happy
               .
               The
               second
               would
               be
               without
               rest
               ,
               because
               he
               would
               be
               in
               perpetual
               combat
               and
               inquietude
               ,
               wherewith
               felicity
               cannot
               consist
               .
               I
               conceive
               therefore
               (
               morally
               speaking
               )
               there
               's
               more
               felicity
               in
               gently
               giving
               the
               bridle
               to
               one's
               passions
               ,
               and
               following
               his
               inclinations
               :
               although
               this
               opinion
               may
               well
               consist
               with
               Christian
               Philosophy
               in
               good-natur'd
               persons
               ,
               or
               such
               as
               have
               acquir'd
               a
               good
               temper
               by
               good
               examples
               ,
               who
               may
               innocently
               follow
               their
               inclination
               ,
               because
               it
               will
               lead
               them
               only
               to
               vertuous
               ,
               or
               ,
               at
               least
               ,
               indifferent
               things
               .
               And
               for
               the
               vicious
               ,
               't
               is
               certain
               the
               evil
               which
               they
               do
               not
               by
               reason
               of
               the
               repugnance
               which
               they
               have
               to
               it
               ,
               and
               the
               fear
               of
               punishment
               ,
               cannot
               be
               imputed
               to
               them
               for
               vertue
               ,
               nor
               consequently
               make
               them
               happy
               .
            
          
        
         
           
             CONFERENCE
             XXXII
             .
          
           
             
               I.
               Sympathie
               and
               Antipathy
               .
               II.
               Whether
               Love
               descending
               is
               stronger
               then
               ascending
               .
            
          
           
             
               I.
               Of
               Sympathy
               and
               Antipathy
               .
            
             
               WHat
               a
               Father
               once
               said
               ,
               That
               the
               first
               ,
               second
               ,
               and
               third
               Point
               of
               Christian
               Philosophy
               was
               humility
               (
               meaning
               that
               it
               all
               referr'd
               thereunto
               )
               the
               same
               may
               be
               said
               of
               Sympathy
               and
               Antipathy
               ,
               which
               is
               the
               Similitude
               or
               Contrariety
               of
               Affections
               .
               For
               the
               generation
               and
               corruption
               of
               all
               things
               is
               to
               be
               referr'd
               to
               them
               .
               The
               sympathy
               of
               the
               simple
               qualities
               ,
               and
               the
               Elements
               wherein
               they
               are
               found
               ,
               are
               causes
               of
               the
               temperament
               of
               mixt
               bodies
               ,
               as
               the
               antipathy
               is
               of
               their
               dissolution
               .
               'T
               is
               they
               who
               unite
               and
               dis-unite
               those
               compound
               bodies
               ,
               and
               by
               approximating
               or
               removing
               them
               one
               from
               another
               cause
               all
               their
               motions
               and
               actions
               .
               When
               these
               causes
               are
               apparent
               to
               us
               ,
               and
               may
               be
               probably
               imputed
               to
               qualities
               ,
               we
               recur
               to
               them
               as
               the
               most
               easie
               ,
               general
               and
               common
               .
               But
               when
               we
               find
               bodies
               ,
               whose
               qualities
               seem
               alike
               to
               us
               ,
               and
               nevertheless
               they
               have
               very
               different
               effects
               ,
               we
               are
               then
               constrain'd
               to
               seek
               the
               cause
               thereof
               elsewhere
               ;
               and
               finding
               none
               ,
               we
               call
               it
               an
               Occult
               Propriety
               ,
               whose
               two
               daughters
               are
               Sympathy
               and
               Antipathy
               .
               For
               Man
               ,
               being
               a
               reasonable
               creature
               ,
               is
               
               desirous
               to
               know
               the
               reason
               of
               every
               thing
               ;
               and
               when
               he
               cannot
               attain
               to
               it
               he
               becomes
               as
               much
               tormented
               as
               a
               Judge
               whose
               Jurisdiction
               is
               retrench'd
               :
               and
               this
               through
               want
               of
               apprehending
               that
               what
               he
               knows
               hath
               no
               other
               proportion
               to
               what
               he
               ignores
               ,
               then
               finite
               ,
               yea
               very
               little
               ,
               hath
               to
               infinite
               .
               And
               being
               unable
               to
               find
               the
               true
               reason
               of
               an
               infinite
               number
               of
               effects
               which
               ravish
               him
               with
               admiration
               ,
               yet
               resolving
               to
               have
               some
               one
               ,
               he
               feigns
               one
               under
               these
               names
               of
               Sympathy
               and
               Antipathy
               ;
               those
               two
               
                 Hocus
                 Pocus's
              
               ,
               to
               which
               he
               refers
               the
               cause
               why
               Corral
               stays
               bleeding
               ,
               Amber
               draws
               straw
               ,
               the
               Loadstone
               Iron
               ,
               which
               the
               Theamede
               rejects
               ;
               why
               the
               Star-stone
               moves
               in
               Vinegar
               ,
               the
               Cole-wort
               is
               an
               enemy
               to
               the
               Vines
               ,
               Garlick
               a
               friend
               to
               the
               Rose
               and
               Lilly
               ,
               increasing
               one
               the
               others
               '
               odour
               ;
               why
               a
               man's
               fasting-spittle
               kills
               the
               Viper
               ,
               why
               Eeles
               drown'd
               in
               Wine
               make
               the
               drinker
               thenceforward
               hate
               it
               ;
               why
               Betony
               strengthens
               the
               Brain
               ,
               Succhory
               is
               proper
               to
               the
               Liver
               ,
               Bezoar
               a
               friend
               to
               the
               Heart
               ;
               and
               infinite
               others
               .
               But
               because
               general
               causes
               do
               not
               satisfie
               us
               no
               more
               then
               Definitions
               whose
               Genuses
               are
               remote
               ,
               and
               the
               Differences
               common
               ,
               it
               seems
               we
               are
               oblig'd
               to
               a
               particular
               inquisition
               of
               their
               causes
               .
            
             
               The
               Second
               said
               ,
               The
               Subjects
               in
               which
               Sympathies
               and
               Antipathies
               are
               found
               must
               be
               distinguish'd
               ,
               in
               order
               to
               assign
               their
               true
               causes
               .
               For
               in
               things
               alike
               ,
               we
               may
               refer
               their
               effects
               to
               the
               similitude
               of
               their
               substances
               and
               accidents
               .
               Thus
               the
               Lungs
               of
               a
               Fox
               are
               useful
               to
               such
               as
               are
               Phthisical
               ;
               the
               intestine
               of
               a
               Wolf
               is
               good
               for
               the
               Colick
               ;
               Eye-bright
               for
               the
               Eye
               ,
               Solomons's-Seal
               for
               the
               Rupture
               ,
               the
               black
               decoction
               of
               Sena
               for
               Melancholy
               ,
               yellow
               Rhubarb
               for
               choler
               ,
               white
               Agaric
               for
               Flegm
               .
               Yet
               't
               is
               not
               requisite
               that
               this
               resemblance
               be
               total
               ;
               for
               then
               a
               man's
               Lungs
               should
               rather
               be
               serviceable
               to
               the
               Phthisical
               ,
               then
               that
               of
               a
               Fox
               ,
               and
               the
               Load-stone
               should
               rather
               draw
               a
               Load-then
               Iron
               ,
               which
               yet
               do's
               not
               hold
               ,
               because
               there
               's
               no
               action
               between
               things
               perfectly
               alike
               .
               Antipathy
               also
               arises
               from
               the
               contrariety
               of
               Forms
               ,
               their
               qualities
               and
               other
               accidents
               .
               Now
               we
               are
               much
               puzzl'd
               to
               assign
               the
               causes
               of
               this
               Sympathy
               and
               Antipathy
               in
               things
               which
               have
               nothing
               either
               of
               likeness
               or
               contrariety
               :
               as
               when
               I
               see
               two
               unknown
               men
               play
               at
               Tennis
               ,
               the
               one
               with
               as
               good
               a
               grace
               as
               the
               other
               ,
               I
               have
               a
               kind
               of
               desire
               that
               one
               may
               rather
               win
               then
               the
               other
               .
               Is
               it
               not
               rather
               chance
               which
               causes
               this
               ?
               Our
               will
               ,
               though
               free
               ,
               being
               always
               oblig'd
               to
               tend
               this
               way
               or
               that
               way
               ,
               and
               cannot
               chuse
               the
               worst
               ;
               or
               else
               ,
               all
               things
               being
               made
               by
               weight
               ,
               number
               and
               measure
               ,
               those
               affect
               one
               another
               most
               who
               have
               the
               same
               proportion
               in
               their
               composition
               ;
               or
               who
               had
               the
               same
               configuration
               of
               heaven
               at
               their
               birth
               .
               Or
               every
               thing
               naturally
               affecting
               to
               become
               perfect
               seeks
               this
               perfection
               in
               all
               the
               subjects
               which
               it
               meets
               ;
               and
               when
               the
               same
               disposition
               is
               found
               in
               two
               several
               bodies
               or
               minds
               ,
               if
               they
               would
               arrive
               at
               that
               perfection
               
               by
               one
               and
               the
               same
               way
               ,
               this
               meeting
               serves
               for
               the
               means
               of
               union
               ,
               which
               is
               our
               sympathy
               ;
               and
               their
               different
               disposition
               or
               way
               ,
               the
               contrary
               .
            
             
               The
               Third
               ,
               amongst
               sundry
               examples
               of
               Antipathy
               ,
               said
               ,
               That
               if
               we
               believe
               Apuleius
               ,
               the
               Look-glassing
               us'd
               by
               an
               incontinent
               woman
               spoils
               the
               visage
               of
               a
               chast
               ;
               that
               it
               is
               manifest
               between
               the
               horse
               and
               the
               Camel
               ,
               the
               Elephant
               and
               the
               Swine
               ,
               the
               Lyon
               and
               the
               Cock
               ,
               the
               Bull
               and
               the
               Fig-tree
               ,
               the
               Adder
               and
               a
               naked
               man
               ,
               the
               Ape
               and
               the
               Tortois
               ,
               the
               Serpent
               and
               the
               shadow
               of
               the
               Ash.
               For
               that
               which
               is
               observ'd
               amongst
               Animals
               who
               devour
               and
               serve
               for
               food
               to
               one
               another
               ,
               as
               the
               Wolf
               and
               the
               Sheep
               ,
               the
               Kite
               and
               the
               Chicken
               ;
               or
               amongst
               those
               who
               always
               offend
               and
               hurt
               one
               the
               other
               ,
               as
               Man
               and
               the
               Serpent
               ,
               deserve
               rather
               the
               name
               of
               Enmity
               ,
               whereof
               the
               causes
               are
               manifest
               .
               But
               ,
               to
               speak
               truth
               ,
               all
               these
               effects
               are
               no
               more
               known
               to
               us
               then
               their
               causes
               are
               unknown
               .
               He
               who
               endu'd
               them
               with
               Formes
               having
               annex'd
               Proprieties
               thereunto
               ,
               both
               the
               one
               and
               the
               other
               ,
               impenetrable
               to
               humane
               wit.
               
            
             
               The
               Fourth
               said
               ,
               That
               for
               a
               lasting
               order
               amongst
               the
               creatures
               ,
               it
               was
               requisite
               that
               every
               one
               were
               naturally
               lead
               to
               its
               own
               preservation
               by
               adhering
               to
               what
               was
               conducible
               thereunto
               ,
               and
               eschewing
               the
               contrary
               .
               Now
               ,
               to
               do
               this
               ,
               they
               needed
               instruments
               whereby
               to
               act
               ,
               which
               are
               their
               qualities
               ,
               either
               manifest
               (
               which
               proceed
               from
               the
               Temperament
               ,
               and
               are
               either
               First
               ,
               or
               Second
               ,
               or
               else
               occult
               (
               which
               proceed
               from
               every
               form
               and
               substance
               )
               to
               which
               the
               Sympathies
               and
               Antipathies
               ,
               correspondences
               and
               contrarieties
               of
               all
               natural
               ,
               Bodies
               ought
               to
               be
               referr'd
               ,
               from
               whence
               issue
               some
               spirits
               bearing
               the
               character
               and
               idea
               of
               the
               form
               from
               which
               they
               flow
               .
               These
               spirits
               being
               carried
               through
               the
               air
               (
               just
               as
               odours
               are
               )
               if
               their
               forces
               and
               vertues
               be
               contrary
               ,
               they
               destroy
               one
               another
               :
               which
               is
               call'd
               Antipathy
               .
               If
               the
               same
               be
               friendly
               ,
               they
               unite
               and
               joyn
               together
               ,
               the
               stronger
               attracting
               the
               weaker
               .
               Hence
               Iron
               doth
               not
               attract
               the
               Load-stone
               ,
               but
               the
               Load-stone
               Iron
               .
               So
               when
               a
               Wolf
               sees
               a
               man
               first
               ,
               the
               man
               loses
               his
               voyce
               ,
               or
               ,
               at
               least
               ,
               becomes
               hoarse
               ;
               because
               venomous
               spirits
               issue
               out
               the
               Wolfe's
               eyes
               ,
               which
               being
               contrary
               to
               those
               which
               issue
               out
               of
               the
               man
               ,
               inclose
               the
               same
               ,
               and
               by
               hindring
               them
               to
               flow
               forth
               hinder
               them
               from
               forming
               the
               voyce
               .
               But
               when
               the
               man
               spies
               the
               Wolf
               first
               ,
               his
               effluvia
               being
               foreseen
               hurt
               less
               ,
               and
               have
               less
               power
               upon
               him
               ,
               because
               the
               man
               encourages
               himself
               against
               them
               .
            
             
               The
               Fifth
               said
               ,
               'T
               is
               more
               fit
               to
               admire
               these
               secret
               motions
               ,
               (
               which
               depend
               only
               on
               the
               good
               pleasure
               of
               Nature
               ,
               who
               alone
               knows
               wherein
               consists
               the
               proportion
               &
               correspondence
               which
               makes
               bodies
               symbolize
               one
               with
               another
               )
               then
               to
               seek
               the
               true
               cause
               of
               them
               unprofitably
               .
               And
               Aristotle
               himself
               confesses
               that
               he
               knew
               not
               whereunto
               to
               refer
               the
               Antipathy
               which
               is
               between
               
               the
               Wolf
               and
               the
               Sheep
               ,
               so
               strange
               ,
               that
               even
               after
               their
               deaths
               ,
               the
               strings
               of
               Instruments
               made
               of
               their
               guts
               never
               agree
               together
               :
               as
               the
               feathers
               of
               the
               Eagle
               consume
               those
               of
               other
               Birds
               .
               Likewise
               ,
               the
               subtile
               Scaliger
               ,
               after
               much
               time
               unprofitably
               spent
               ,
               acknowledges
               that
               he
               understands
               it
               not
               .
               They
               who
               go
               about
               to
               give
               reasons
               of
               it
               are
               not
               less
               ignorant
               ,
               but
               more
               vain
               then
               others
               .
            
             
               The
               Sixth
               said
               ,
               Words
               are
               frequently
               abus'd
               ;
               as
               for
               example
               ,
               when
               't
               is
               attributed
               to
               Antipathy
               ,
               that
               the
               Dog
               runs
               after
               the
               Hare
               ;
               whereas
               't
               is
               for
               the
               pleasure
               that
               he
               takes
               in
               his
               smelling
               ,
               which
               is
               an
               effect
               of
               Sympathy
               .
               But
               they
               who
               refer
               almost
               every
               thing
               to
               Occult
               Proprieties
               are
               like
               the
               Country-man
               ,
               who
               not
               seeing
               the
               springs
               of
               a
               Watch
               thinks
               it
               moves
               by
               an
               occult
               vertue
               ;
               or
               who
               being
               ask'd
               ,
               why
               it
               thunders
               ,
               answers
               ,
               simply
               ,
               because
               it
               pleases
               God.
               Wherefore
               instead
               of
               imitating
               the
               ignorant
               vulgar
               (
               who
               are
               contented
               to
               admire
               an
               Eclipse
               ,
               without
               seeking
               the
               cause
               )
               the
               difficulty
               ought
               to
               inflame
               our
               desire
               ;
               as
               we
               use
               more
               care
               and
               diligence
               to
               discover
               a
               hidden
               treasure
               ;
               nothing
               seeming
               impossible
               to
               the
               Sagacious
               wits
               of
               these
               times
               .
            
             
               The
               Seventh
               said
               ,
               That
               ,
               according
               to
               Plato
               ,
               the
               reason
               of
               Sympathies
               and
               Antipathies
               is
               taken
               from
               the
               correspondence
               and
               congruity
               ,
               or
               from
               the
               disproportion
               which
               inferior
               bodies
               have
               with
               the
               superiour
               ,
               which
               according
               as
               they
               are
               more
               or
               less
               in
               terrestrial
               bodies
               ,
               and
               according
               to
               the
               various
               manner
               of
               their
               being
               so
               ,
               the
               same
               have
               more
               or
               less
               sympathy
               .
               For
               as
               inferior
               things
               take
               their
               source
               from
               above
               ,
               so
               they
               have
               one
               to
               the
               other
               here
               below
               the
               same
               correspondence
               which
               is
               common
               to
               them
               with
               the
               celestial
               bodies
               :
               according
               to
               the
               Axiom
               ,
               that
               things
               which
               agree
               in
               one
               third
               ,
               agree
               also
               among
               themselves
               .
               Thus
               ,
               amongst
               stones
               ,
               those
               which
               are
               call'd
               Helites
               and
               Selenites
               (
               Sun-stone
               ,
               and
               Moon-stone
               )
               are
               luminous
               ,
               because
               they
               partake
               of
               the
               rayes
               of
               those
               Luminaries
               ;
               and
               the
               Helioselene
               imitates
               by
               its
               figure
               the
               Conjunction
               of
               the
               Sun
               and
               Moon
               .
               Amongst
               Plants
               ,
               the
               Lote
               or
               Nettle-tree
               ,
               the
               Mari-gold
               and
               the
               Heliotrope
               or
               Sun-flower
               ,
               follow
               the
               motion
               of
               the
               Sun.
               Amongst
               Solar
               Animals
               ,
               the
               Cock
               and
               the
               Lyon
               are
               the
               most
               noble
               ;
               and
               the
               Cock
               more
               then
               the
               Lyon
               ;
               he
               alwayes
               gives
               applauses
               to
               the
               Sun
               when
               he
               perceives
               him
               approaching
               our
               Horizon
               or
               Zenith
               .
               Whereupon
               the
               Lyon
               fears
               and
               respects
               him
               :
               because
               things
               which
               are
               inferior
               to
               others
               in
               one
               and
               the
               same
               degree
               ,
               yield
               to
               them
               ,
               though
               they
               surpass
               them
               in
               strength
               and
               bigness
               ;
               as
               the
               arms
               which
               fury
               hath
               put
               into
               the
               hands
               of
               a
               mutinous
               multitude
               ,
               fall
               out
               of
               them
               at
               the
               presence
               of
               some
               man
               of
               respect
               and
               authority
               ,
               though
               they
               be
               a
               thousand
               against
               one
               .
            
          
           
             
               II.
               Whether
               Love
               descending
               be
               stronger
               then
               ascending
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ,
               Although
               this
               be
               a
               common
               saying
               ,
               and
               it
               seems
               that
               Love
               ought
               rather
               to
               descend
               
               then
               ascend
               ,
               yea
               that
               Fathers
               are
               oblig'd
               to
               love
               their
               children
               even
               with
               the
               hatred
               of
               themselves
               ;
               yet
               I
               conceive
               that
               the
               love
               of
               children
               towards
               their
               fathers
               surpasses
               that
               of
               fathers
               towards
               their
               children
               ;
               inasmuch
               as
               the
               latter
               proceeds
               from
               the
               love
               which
               the
               fathers
               bear
               to
               themselves
               ,
               being
               desirous
               to
               have
               support
               and
               assistance
               from
               those
               whom
               they
               bring
               into
               the
               world
               ,
               and
               in
               them
               to
               perpetuate
               their
               names
               ,
               honours
               ,
               estates
               ,
               and
               part
               of
               themselves
               .
               But
               the
               love
               of
               children
               to
               Fathers
               is
               pure
               and
               dis-interested
               ;
               as
               may
               be
               observ'd
               in
               many
               who
               ,
               having
               no
               hope
               of
               a
               patrimony
               ,
               love
               and
               honour
               their
               parents
               with
               most
               respectful
               kindness
               .
               Moreover
               ,
               the
               supream
               authority
               and
               absolute
               power
               of
               life
               and
               death
               ,
               which
               the
               Romans
               and
               our
               ancient
               Gaules
               frequently
               us'd
               against
               their
               children
               ,
               shows
               their
               little
               affection
               .
               For
               ,
               not
               to
               speak
               of
               those
               Nations
               who
               sacrific'd
               theirs
               to
               false
               gods
               ,
               nor
               of
               
                 Manlius
                 ,
                 Mithridates
                 ,
                 Philip
              
               II.
               King
               of
               Spain
               ,
               and
               infinite
               others
               ,
               who
               put
               them
               to
               death
               ;
               Fathers
               anciently
               held
               them
               of
               worse
               condition
               then
               their
               slaves
               .
               For
               a
               slave
               once
               sold
               never
               return'd
               more
               into
               the
               Seller's
               power
               ;
               whereas
               a
               son
               sold
               and
               set
               at
               liberty
               return'd
               thrice
               into
               the
               power
               of
               his
               Father
               .
               As
               also
               at
               this
               day
               ,
               in
               
                 Moscovia
                 ,
                 Russia
              
               ,
               and
               particularly
               in
               
                 Cyprus
                 ,
                 Rhodes
              
               ,
               and
               Candia
               ,
               where
               't
               is
               an
               ordinary
               thing
               for
               fathers
               to
               sell
               their
               sons
               to
               marry
               their
               daughter
               ,
               which
               made
               Augustus
               say
               ,
               having
               heard
               that
               Herod
               had
               kill'd
               his
               own
               son
               ,
               that
               it
               was
               better
               to
               be
               the
               Swine
               then
               son
               of
               a
               Jew
               .
               But
               Patricide
               was
               unknown
               to
               ancient
               Legislators
               ;
               and
               Lycurgus
               never
               ordain'd
               any
               punishment
               against
               such
               criminals
               ,
               not
               imagining
               that
               such
               a
               crime
               could
               come
               into
               the
               mind
               of
               a
               lawful
               child
               ,
               whom
               the
               Persians
               conceiv'd
               to
               declare
               himself
               a
               bastard
               by
               such
               an
               action
               .
               For
               that
               foolish
               custom
               which
               reign'd
               some
               time
               at
               Rome
               of
               precipitating
               men
               of
               sixty
               years
               old
               from
               the
               bridge
               into
               Tyber
               ,
               is
               no
               sign
               of
               the
               cruelty
               of
               children
               towards
               their
               fathers
               ,
               since
               they
               imagin'd
               that
               they
               did
               an
               act
               of
               piety
               and
               religion
               therein
               ,
               by
               delivering
               them
               from
               the
               miseries
               of
               this
               life
               .
            
             
               The
               Second
               said
               ,
               None
               can
               know
               how
               great
               a
               love
               a
               father
               bears
               his
               children
               ,
               but
               he
               that
               hath
               been
               a
               Father
               .
               Paternal
               tenderness
               is
               so
               vehement
               that
               all
               the
               passions
               and
               affections
               of
               the
               soul
               give
               place
               to
               it
               .
               Prudence
               and
               Philosophy
               may
               preach
               to
               us
               restraint
               and
               moderation
               ;
               but
               a
               father's
               love
               ,
               admitting
               no
               rule
               ,
               caus'd
               a
               King
               of
               Sparta
               to
               run
               with
               a
               stick
               between
               his
               legs
               ,
               a
               Grand
               Cosmo
               to
               whip
               a
               top
               ,
               and
               the
               wisest
               of
               all
               the
               Grecians
               to
               play
               at
               Cob-nut
               ,
               to
               make
               pastime
               to
               their
               children
               :
               experiences
               sufficient
               to
               gain
               the
               cause
               to
               paternal
               love
               ,
               though
               it
               were
               not
               back'd
               by
               these
               reasons
               .
               1.
               
               That
               love
               being
               the
               issue
               of
               knowledge
               ,
               the
               more
               there
               is
               of
               knowledge
               the
               more
               there
               is
               of
               love
               .
               Therefore
               fathers
               having
               more
               knowledge
               then
               their
               children
               ,
               have
               also
               more
               love
               .
               2.
               
               As
               man
               desires
               nothing
               so
               much
               as
               immortality
               ,
               so
               he
               loves
               that
               thing
               especially
               which
               procures
               the
               same
               to
               him
               ;
               and
               hating
               death
               more
               
               then
               any
               thing
               in
               the
               world
               ,
               extreamly
               loves
               what
               seems
               to
               keep
               him
               from
               dying
               ,
               as
               his
               children
               do
               ,
               in
               whom
               he
               seems
               to
               revive
               .
               Whence
               also
               the
               Pelican
               feeds
               its
               young
               at
               the
               expence
               of
               its
               own
               blood
               .
               On
               the
               contrary
               ,
               Man
               being
               the
               most
               ambitious
               of
               all
               creatures
               ,
               hates
               nothing
               so
               much
               as
               to
               see
               himself
               subjected
               to
               another
               .
               Wherefore
               children
               ,
               that
               the
               benefits
               which
               they
               receive
               from
               their
               fathers
               may
               oblige
               them
               to
               gratitude
               and
               subjections
               they
               perform
               the
               same
               indeed
               ,
               but
               with
               much
               less
               love
               then
               their
               fathers
               .
               3.
               
               God
               ha's
               given
               no
               commandment
               to
               fathers
               to
               love
               their
               children
               ,
               knowing
               that
               they
               lov'd
               them
               but
               too
               much
               ;
               but
               he
               hath
               to
               children
               ,
               to
               love
               and
               honour
               their
               fathers
               ,
               as
               having
               need
               to
               be
               invited
               thereunto
               even
               by
               promise
               of
               reward
               .
               4.
               
               We
               naturally
               love
               that
               which
               proceeds
               from
               us
               ,
               be
               it
               the
               most
               imperfect
               in
               the
               world
               .
               The
               Workman
               loves
               his
               work
               more
               then
               that
               loves
               him
               ;
               as
               the
               Creator
               loves
               his
               creature
               better
               then
               he
               is
               lov'd
               by
               it
               .
               Moreover
               ,
               we
               find
               in
               Scripture
               fathers
               who
               desir'd
               and
               obtain'd
               the
               raising
               of
               their
               children
               from
               the
               dead
               ,
               but
               no
               child
               that
               pray'd
               God
               to
               raise
               his
               father
               ;
               yea
               ,
               one
               that
               desir'd
               leave
               to
               go
               and
               bury
               his
               .
               To
               conclude
               ,
               our
               will
               is
               carri'd
               to
               an
               object
               by
               the
               opinion
               ,
               true
               or
               false
               ,
               which
               it
               conceives
               of
               it
               ;
               and
               accordingly
               we
               see
               that
               a
               man's
               only
               believing
               himself
               to
               be
               a
               father
               inspires
               this
               paternal
               love
               into
               him
               ,
               though
               he
               be
               not
               .
            
             
               The
               Third
               said
               ,
               In
               this
               sweet
               debate
               between
               fathers
               and
               children
               ,
               I
               conceive
               the
               former
               ought
               to
               yield
               to
               the
               latter
               ,
               as
               in
               all
               other
               cases
               the
               latter
               to
               the
               former
               .
               And
               as
               the
               whole
               goes
               not
               to
               seek
               its
               part
               ,
               but
               the
               part
               its
               whole
               ;
               so
               the
               child
               ,
               who
               is
               part
               of
               his
               father
               ,
               loves
               him
               more
               tenderly
               ,
               and
               is
               more
               willingly
               lead
               towards
               him
               then
               the
               father
               towards
               his
               child
               .
               If
               fathers
               love
               their
               children
               because
               they
               resemble
               them
               ,
               the
               resemblance
               is
               common
               to
               both
               ,
               and
               so
               children
               shall
               love
               them
               as
               much
               for
               the
               same
               reason
               .
               And
               the
               being
               which
               fathers
               give
               their
               children
               is
               as
               much
               an
               effect
               of
               the
               love
               which
               they
               bear
               to
               themselves
               as
               of
               that
               which
               they
               bear
               to
               their
               children
               .
               Indeed
               ,
               if
               love
               be
               a
               fire
               (
               as
               the
               Poets
               say
               )
               it
               must
               ,
               according
               to
               its
               natural
               motion
               ,
               rather
               ascend
               then
               descend
               ;
               and
               if
               ,
               in
               humane
               love
               ,
               the
               lover
               is
               less
               perfect
               then
               the
               loved
               ,
               the
               child
               who
               hath
               less
               perfection
               then
               the
               father
               ,
               must
               be
               the
               lover
               ,
               and
               the
               father
               the
               subject
               of
               his
               love
               .
               And
               this
               the
               examples
               of
               Filial
               love
               sufficiently
               manifest
               .
               For
               not
               to
               speak
               of
               Aeneas
               who
               sav'd
               his
               father
               from
               the
               fire
               and
               sack
               of
               Troy
               ,
               nor
               of
               Amphinomus
               and
               Anapias
               who
               went
               to
               draw
               theirs
               out
               of
               the
               midst
               of
               Aetna's
               flames
               ;
               nor
               of
               Cimon
               the
               son
               of
               Miltiades
               who
               sold
               his
               liberty
               to
               redeem
               the
               dead
               body
               of
               his
               father
               (
               which
               was
               retain'd
               for
               debts
               )
               and
               to
               give
               it
               an
               honourable
               burial
               ;
               nor
               of
               Athamanes
               King
               of
               Crete
               ,
               who
               voluntarily
               brought
               death
               upon
               himself
               that
               he
               might
               prolong
               his
               fathers
               life
               ,
               according
               to
               the
               answer
               of
               the
               Oracle
               ;
               Appius
               alone
               decides
               the
               question
               .
               He
               had
               the
               choice
               of
               leaving
               either
               his
               father
               or
               his
               own
               family
               in
               
               evident
               danger
               ,
               he
               chose
               rather
               to
               be
               a
               good
               son
               then
               a
               good
               father
               and
               husband
               ,
               abandoning
               his
               wife
               and
               children
               to
               the
               proscription
               of
               the
               Triumvirate
               ,
               that
               he
               might
               secure
               his
               father
               from
               it
               .
            
             
               The
               Fourth
               said
               ,
               It
               seems
               that
               Filial
               love
               is
               rather
               a
               payment
               of
               a
               debt
               ,
               an
               acknowledgement
               of
               a
               benefit
               ,
               and
               shunning
               of
               ingratitude
               ,
               then
               a
               free
               and
               natural
               affection
               ,
               such
               as
               that
               of
               the
               father
               is
               .
               Besides
               ,
               he
               who
               gives
               loves
               more
               then
               he
               who
               receives
               .
               Yea
               it
               seems
               that
               he
               who
               began
               to
               do
               good
               is
               oblig'd
               to
               continue
               it
               ,
               that
               his
               work
               be
               not
               imperfect
               .
               Now
               fathers
               give
               not
               only
               being
               ,
               which
               nevertheless
               is
               the
               foundation
               of
               well-being
               ,
               but
               also
               usually
               education
               ,
               and
               their
               riches
               acquir'd
               by
               their
               labours
               ;
               induc'd
               so
               to
               do
               by
               the
               sole
               consideration
               of
               honesty
               ,
               upon
               which
               their
               love
               being
               grounded
               is
               much
               more
               noble
               and
               admirable
               then
               that
               of
               children
               ,
               which
               is
               commonly
               establish'd
               upon
               the
               profit
               which
               they
               receive
               from
               their
               fathers
               .
            
             
               The
               Fifth
               said
               ,
               'T
               is
               not
               so
               much
               the
               being
               a
               father
               or
               a
               son
               that
               causes
               the
               amity
               ,
               as
               the
               being
               a
               good
               father
               or
               good
               son
               :
               otherwise
               all
               fathers
               should
               love
               their
               children
               in
               the
               same
               manner
               ,
               and
               all
               children
               their
               fathers
               ;
               which
               do's
               not
               hold
               .
               Nature
               casts
               the
               seeds
               of
               it
               ,
               co-habitation
               cultivates
               it
               ,
               custom
               cherishes
               it
               ,
               example
               fashions
               it
               ,
               but
               above
               all
               ,
               compassion
               enforces
               it
               .
               Thus
               fathers
               ,
               seeing
               the
               weakness
               of
               their
               children
               ha's
               need
               of
               their
               aid
               ,
               love
               them
               the
               more
               .
               And
               for
               this
               reason
               Grand-fathers
               love
               their
               Nephews
               more
               tenderly
               then
               their
               own
               children
               .
               And
               when
               fathers
               through
               sicknesses
               or
               decrepit
               age
               become
               objects
               of
               compassion
               to
               their
               children
               ,
               their
               kindness
               is
               redoubled
               ;
               bur
               't
               is
               not
               usually
               so
               strong
               as
               that
               of
               fathers
               towards
               them
               .
            
          
        
         
           
             CONFERENCE
             XXXIII
             .
          
           
             
               I.
               Of
               those
               that
               walk
               in
               their
               sleep
               .
               II.
               Which
               is
               the
               most
               excellent
               Moral
               Virtue
               .
            
          
           
             
               I.
               Of
               those
               that
               walk
               in
               sleep
               .
            
             
               SLeep-walkers
               ,
               call'd
               by
               the
               Greeks
               Hypnobatae
               ,
               are
               such
               ,
               as
               ,
               rising
               out
               of
               their
               beds
               in
               the
               night
               ,
               walk
               about
               in
               their
               sleep
               ,
               and
               do
               the
               same
               things
               as
               if
               they
               were
               awake
               ;
               then
               return
               to
               bed
               again
               ,
               and
               think
               not
               that
               they
               were
               out
               of
               it
               unless
               in
               a
               dream
               .
               This
               affection
               is
               rank'd
               under
               the
               symptomes
               of
               the
               animal
               faculty
               ,
               and
               particularly
               of
               the
               common
               sense
               ;
               and
               though
               it
               be
               not
               a
               disease
               ,
               yet
               it
               seems
               in
               some
               sort
               to
               be
               against
               nature
               .
               For
               since
               men
               sleep
               for
               the
               resting
               of
               their
               senses
               and
               motion
               ,
               and
               wake
               to
               exercise
               the
               same
               ,
               whatever
               hinders
               and
               alters
               the
               one
               or
               the
               other
               ,
               as
               to
               move
               when
               we
               should
               rest
               ,
               is
               
               against
               nature
               .
               And
               if
               it
               be
               strange
               persons
               remain
               stupid
               when
               they
               are
               awake
               ,
               as
               Exstaticks
               do
               ,
               't
               is
               no
               less
               to
               see
               a
               man
               in
               sleep
               do
               as
               much
               ,
               or
               more
               then
               if
               he
               were
               awake
               .
               I
               ascribe
               the
               natural
               causes
               hereof
               ,
               1.
               
               To
               the
               Imagination
               which
               receives
               the
               impression
               of
               objects
               ,
               no
               less
               during
               sleep
               then
               waking
               ;
               yea
               it
               represents
               them
               to
               it self
               much
               greater
               then
               they
               are
               ;
               as
               it
               hapned
               to
               him
               whose
               leg
               being
               become
               paralytical
               in
               his
               sleep
               ,
               he
               dream'd
               that
               he
               had
               a
               leg
               of
               stone
               .
               Now
               these
               species
               being
               strong
               act
               so
               powerfully
               upon
               the
               Imagination
               of
               the
               Hypnobatae
               ,
               that
               they
               constrain
               them
               to
               move
               and
               go
               towards
               the
               things
               represented
               therein
               .
               For
               though
               sense
               be
               hindred
               in
               sleep
               ,
               yet
               motion
               is
               not
               ,
               as
               appears
               by
               Respiration
               ,
               which
               is
               always
               free
               ;
               and
               by
               infants
               who
               stir
               in
               their
               mothers
               belly
               though
               they
               sleep
               continually
               .
               For
               the
               hinder
               part
               of
               the
               head
               ,
               destinated
               to
               motion
               ,
               is
               full
               of
               abundance
               of
               spirits
               ,
               especially
               at
               the
               beginning
               of
               the
               Spinal
               Marrow
               ,
               where
               there
               is
               a
               very
               apparent
               Cavity
               which
               cannot
               be
               stop'd
               by
               vapours
               ,
               as
               the
               anterior
               part
               of
               the
               head
               is
               ,
               in
               which
               the
               organs
               of
               the
               senses
               are
               ,
               which
               being
               stop'd
               by
               vapours
               can
               have
               no
               perception
               during
               sleep
               .
               Wherefore
               't
               is
               groundless
               to
               say
               ,
               with
               Aristotle
               ,
               that
               sleep-walkers
               see
               as
               well
               as
               if
               they
               were
               awake
               ;
               for
               't
               is
               impossible
               for
               one
               not
               awake
               to
               see
               ,
               because
               visible
               objects
               make
               a
               more
               lively
               impression
               in
               their
               organ
               then
               any
               other
               ;
               and
               a
               man
               asleep
               is
               not
               distinguish'd
               from
               another
               but
               by
               cessation
               of
               the
               sense
               of
               seeing
               .
               For
               one
               may
               Hear
               ,
               Taste
               ,
               Smell
               and
               Touch
               ,
               without
               waking
               ,
               but
               not
               See.
               2.
               
               The
               thick
               and
               tenacious
               vapours
               seising
               upon
               the
               brain
               ,
               and
               obstructing
               its
               out-lets
               ,
               contribute
               much
               to
               this
               effect
               .
               For
               since
               the
               smoak
               of
               Tobacco
               is
               sometimes
               kept
               in
               our
               bodies
               two
               whole
               days
               ,
               the
               same
               may
               happen
               to
               the
               gross
               and
               viscous
               vapours
               rais'd
               from
               the
               humours
               or
               aliments
               ▪
               3.
               
               The
               particular
               constitution
               of
               their
               bodies
               is
               of
               some
               moment
               towards
               it
               ,
               as
               an
               active
               ,
               hot
               ,
               dry
               and
               robust
               temper
               ,
               a
               great
               quantity
               of
               subtile
               and
               brisk
               spirits
               ,
               quickness
               of
               wit
               ,
               a
               habit
               &
               custom
               of
               doing
               some
               action
               ;
               as
               the
               Postilion
               who
               sadled
               ,
               bridled
               ,
               and
               rid
               his
               horse
               ,
               asleep
               ,
               and
               after
               making
               some
               careers
               brought
               him
               back
               to
               the
               Stable
               .
            
             
               The
               Second
               said
               ,
               Though
               ,
               according
               to
               ,
               Aristotle
               in
               the
               5.
               
               Book
               of
               the
               Generation
               of
               Animals
               ,
               there
               is
               some
               difference
               between
               a
               dream
               and
               this
               affection
               which
               causes
               men
               to
               walk
               in
               their
               sleep
               ;
               because
               (
               saith
               he
               )
               a
               dream
               is
               when
               the
               sleeper
               takes
               that
               for
               true
               which
               is
               presented
               to
               him
               ,
               though
               it
               be
               not
               so
               .
               But
               when
               one
               dreams
               that
               he
               is
               in
               a
               place
               ,
               and
               is
               there
               indeed
               ,
               and
               doth
               really
               that
               which
               he
               imagines
               ;
               't
               is
               rather
               a
               vision
               then
               a
               dream
               .
               Nevertheless
               methinks
               their
               extraordinary
               motions
               may
               as
               well
               be
               referr'd
               to
               dreams
               as
               any
               other
               motions
               which
               are
               made
               in
               sleep
               ,
               considering
               that
               they
               come
               from
               the
               same
               cause
               ,
               are
               made
               by
               the
               same
               organs
               ,
               and
               differ
               not
               but
               in
               degree
               .
               The
               one
               being
               made
               by
               a
               bare
               representation
               of
               the
               species
               ,
               and
               the
               other
               by
               a
               strong
               impression
               .
               So
               that
               't
               is
               no
               more
               wonder
               to
               see
               a
               man
               rise
               out
               of
               his
               bed
               ,
               walk
               ,
               get
               upon
               
               the
               ridge
               of
               a
               house
               ,
               climb
               a
               tree
               ,
               and
               do
               other
               like
               things
               without
               waking
               ;
               then
               't
               is
               so
               see
               another
               dreamer
               speak
               in
               his
               sleep
               ,
               laugh
               ,
               cry
               ,
               stir
               his
               arms
               and
               legs
               ;
               both
               of
               them
               being
               led
               thereunto
               by
               the
               same
               means
               .
            
             
               The
               Third
               said
               ,
               He
               wonder'd
               not
               so
               much
               to
               see
               a
               man
               walk
               in
               his
               sleep
               ,
               considering
               that
               't
               is
               ordinary
               enough
               to
               those
               which
               travel
               ,
               provided
               they
               walk
               in
               a
               plain
               and
               even
               way
               ;
               as
               Galen
               records
               to
               have
               hapned
               to
               himself
               ,
               he
               having
               gone
               almost
               a
               league
               in
               that
               manner
               ,
               and
               not
               waking
               till
               he
               stumbled
               at
               the
               foot
               of
               a
               tree
               .
               But
               he
               wonder'd
               (
               indeed
               )
               how
               they
               perform'd
               their
               actions
               better
               in
               the
               night
               then
               in
               the
               day
               ,
               and
               with
               more
               courage
               ,
               and
               wake
               not
               during
               those
               violent
               motions
               and
               stirrings
               .
               The
               cause
               whereof
               is
               ,
               as
               I
               conceive
               ,
               that
               being
               awake
               they
               have
               a
               Reason
               which
               contradicts
               their
               Imagination
               and
               Appetite
               ,
               and
               which
               having
               an
               eye
               over
               all
               their
               actions
               ,
               the
               same
               are
               not
               so
               sure
               because
               they
               are
               less
               free
               in
               sleep
               ,
               at
               which
               time
               the
               faculties
               of
               the
               Understanding
               being
               ,
               as
               't
               were
               ,
               consopited
               ,
               the
               others
               are
               carried
               towards
               their
               objects
               with
               more
               certainty
               then
               when
               they
               are
               controll'd
               and
               restrain'd
               by
               that
               superior
               faculty
               ;
               as
               we
               see
               servants
               are
               more
               brisk
               in
               their
               motions
               when
               they
               are
               out
               of
               their
               masters
               presence
               .
               They
               act
               also
               with
               more
               boldness
               ,
               because
               having
               no
               knowledge
               of
               the
               present
               dangers
               they
               do
               not
               apprehend
               the
               same
               .
               Which
               is
               observ'd
               in
               fools
               and
               children
               ,
               who
               do
               themselves
               less
               hurt
               in
               dangers
               because
               they
               apprehend
               them
               less
               .
               Lastly
               ,
               the
               cause
               why
               they
               wake
               not
               during
               those
               great
               motions
               ,
               although
               they
               swim
               over
               rivers
               ,
               proceeds
               from
               the
               great
               quantity
               of
               those
               thick
               and
               glutinous
               vapours
               which
               stop
               the
               pores
               serving
               to
               the
               commerce
               of
               the
               spirits
               during
               the
               long
               time
               that
               they
               are
               dissipating
               ;
               according
               as
               't
               is
               observ'd
               in
               drunkards
               or
               those
               that
               have
               taken
               somniferous
               medicaments
               ,
               who
               by
               reason
               of
               the
               excessive
               vapours
               of
               the
               wine
               or
               drugs
               awake
               not
               ,
               whatever
               be
               done
               to
               them
               .
               Whence
               the
               melancholy
               temper
               is
               most
               prone
               to
               this
               affection
               ;
               because
               black
               choler
               which
               hath
               the
               consistence
               of
               pitch
               ,
               sends
               its
               gross
               vapours
               up
               to
               the
               brain
               ,
               and
               they
               are
               the
               most
               difficult
               to
               be
               resolv'd
               .
            
             
               The
               Fourth
               said
               ,
               If
               men
               left
               themselves
               to
               be
               conducted
               by
               their
               natural
               inclination
               without
               making
               so
               many
               reviews
               and
               reflections
               upon
               what
               they
               do
               ,
               their
               actions
               would
               be
               much
               better
               and
               surer
               .
               For
               as
               where
               two
               Masters
               are
               ,
               neither
               is
               obey'd
               ;
               so
               both
               the
               superior
               and
               inferior
               appetite
               striving
               to
               command
               in
               man
               ,
               neither
               the
               one
               nor
               the
               other
               is
               perfectly
               master
               .
               Besides
               ,
               't
               is
               an
               establish'd
               order
               of
               nature
               ,
               that
               things
               which
               have
               most
               proprieties
               and
               faculties
               have
               less
               certainty
               ;
               those
               which
               have
               most
               certainty
               have
               fewest
               proprieties
               .
               Thus
               the
               Swallow
               makes
               its
               nest
               with
               more
               certainty
               then
               the
               Architect
               doth
               a
               house
               .
               The
               Vine
               more
               assuredly
               makes
               the
               Grape
               then
               the
               Swallow
               its
               nest
               ;
               the
               stone
               more
               infallibly
               descends
               towards
               its
               centre
               then
               the
               Vine-makes
               the
               Grape
               ;
               because
               a
               stone
               hath
               
               only
               the
               first
               step
               of
               being
               ;
               the
               Vine
               besides
               hath
               a
               Vegetative
               being
               ,
               and
               the
               Swallow
               a
               Sensitive
               ;
               but
               Man
               ,
               who
               besides
               all
               these
               degrees
               hath
               Reason
               ,
               endeavours
               to
               make
               use
               of
               all
               these
               several
               Utensils
               ,
               and
               consequently
               makes
               use
               of
               none
               imperfection
               ;
               as
               he
               who
               is
               skill'd
               in
               sundry
               Crafts
               discharges
               not
               any
               so
               well
               as
               he
               who
               addicts
               himself
               but
               to
               one
               .
               Now
               whilst
               a
               man
               is
               awake
               ,
               the
               variety
               of
               objects
               and
               of
               the
               powers
               which
               are
               mov'd
               in
               him
               hinder
               him
               from
               performing
               so
               perfect
               an
               action
               ;
               as
               when
               all
               the
               other
               faculties
               are
               bound
               up
               by
               sleep
               ,
               the
               sensitive
               alone
               remains
               mistress
               .
            
             
               The
               Fifth
               said
               ,
               As
               there
               is
               but
               one
               straight
               line
               ,
               and
               infinite
               crooked
               ,
               so
               there
               is
               but
               one
               right
               manner
               of
               acting
               ,
               and
               infinite
               oblique
               .
               The
               right
               line
               is
               ,
               that
               a
               man
               perform
               all
               his
               animal
               functions
               only
               awake
               ,
               the
               vital
               and
               natural
               as
               well
               asleep
               as
               awake
               .
               Deviation
               from
               this
               rule
               happens
               a
               thousand
               several
               ways
               .
               One
               is
               asleep
               when
               he
               should
               wake
               ,
               another
               is
               unquiet
               when
               he
               should
               sleep
               .
               In
               a
               third
               ,
               inquietudes
               are
               only
               in
               the
               spirits
               ,
               the
               body
               remaining
               asleep
               .
               In
               some
               both
               the
               spirits
               and
               the
               body
               are
               agitated
               ,
               only
               the
               judgement
               and
               reason
               are
               bound
               up
               .
               Some
               Morbifick
               causes
               go
               so
               far
               as
               to
               inflame
               the
               spirits
               ,
               whence
               comes
               the
               Ephemera
               ;
               others
               more
               vehement
               alter
               and
               corrupt
               the
               humours
               ,
               whence
               the
               diversity
               of
               Fevers
               ,
               and
               amongst
               them
               ,
               Phrensies
               ,
               in
               which
               you
               see
               bodies
               scarce
               able
               to
               turn
               in
               the
               bed
               ,
               cast
               themselves
               out
               at
               a
               window
               ,
               run
               through
               the
               streets
               ,
               and
               hard
               to
               be
               restrain'd
               by
               the
               strongest
               .
               So
               great
               a
               force
               hath
               the
               soul
               when
               she
               gets
               the
               head
               of
               Reason
               ,
               which
               serv'd
               as
               Bit
               and
               Cavesson
               to
               her
               .
               Indeed
               if
               Naturalists
               say
               true
               ,
               that
               a
               spirit
               is
               able
               to
               move
               not
               only
               a
               Celestial
               Sphere
               ,
               but
               the
               whole
               world
               it self
               ,
               were
               it
               not
               restrain'd
               by
               a
               greater
               power
               ;
               't
               is
               no
               wonder
               if
               the
               same
               spirit
               have
               a
               great
               power
               over
               a
               body
               which
               it
               informs
               ,
               when
               it
               hath
               shaken
               off
               the
               dominion
               of
               Reason
               ,
               as
               it
               happens
               in
               sleep-walkers
               .
            
             
               The
               Sixth
               said
               ,
               'T
               is
               probable
               that
               the
               more
               causes
               contribute
               to
               one
               and
               the
               same
               effect
               ,
               the
               more
               perfectly
               it
               is
               done
               .
               Man
               being
               awake
               ,
               hath
               not
               only
               the
               action
               of
               all
               his
               parts
               ,
               but
               that
               of
               all
               his
               senses
               strengthned
               by
               the
               concourse
               of
               spirits
               renders
               his
               parts
               much
               more
               strong
               and
               vigorous
               then
               when
               his
               is
               asleep
               .
               Reason
               assisted
               by
               daily
               experience
               avoucheth
               that
               he
               acts
               better
               waking
               then
               sleeping
               :
               and
               yet
               we
               see
               the
               contrary
               in
               the
               persons
               under
               consideration
               .
               Wherefore
               their
               agitation
               cannot
               be
               attributed
               to
               the
               soul
               alone
               which
               informs
               the
               body
               ,
               but
               to
               some
               spirit
               good
               or
               bad
               ,
               whether
               such
               as
               they
               call
               aerial
               Hob-goblins
               ,
               or
               others
               ;
               which
               insinuating
               into
               the
               body
               ,
               as
               into
               a
               ship
               whose
               Pilot
               is
               asleep
               ,
               governs
               and
               guides
               it
               at
               pleasure
               ;
               and
               as
               a
               thing
               abandon'd
               to
               the
               first
               occupant
               ,
               carries
               it
               where
               it
               lists
               ,
               and
               then
               returns
               it
               to
               its
               former
               place
               .
               Witness
               the
               man
               mention'd
               by
               
                 Levinus
                 Lemnius
              
               ,
               who
               walk'd
               with
               his
               feet
               against
               the
               Rafters
               ,
               and
               his
               head
               downward
               ,
               in
               his
               sleep
               :
               the
               cause
               of
               which
               cannot
               ,
               with
               likelihood
               ,
               be
               attributed
               to
               our
               spirits
               how
               light
               and
               aerial
               soever
               they
               may
               be
               .
            
          
           
             
             
               II.
               Which
               is
               the
               most
               excellent
               Moral
               Virtue
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               they
               who
               speak
               best
               in
               all
               professions
               ,
               do
               not
               act
               alwayes
               so
               ;
               saying
               and
               doing
               seem
               to
               be
               so
               balanc'd
               ,
               that
               the
               one
               cannot
               be
               lifted
               high
               without
               depressing
               the
               other
               .
               Which
               was
               the
               cause
               that
               the
               Architect
               who
               spoke
               wonders
               was
               pass'd
               by
               ,
               and
               he
               chosen
               who
               onely
               said
               that
               he
               would
               do
               what
               the
               other
               had
               spoken
               .
               Hence
               it
               is
               we
               so
               often
               desire
               that
               things
               could
               speak
               of
               themselves
               .
               Justice
               would
               come
               in
               another
               garb
               then
               as
               she
               is
               painted
               ,
               blind-fold
               ,
               with
               her
               scales
               and
               sword
               .
               Fortitude
               would
               display
               other
               effects
               then
               that
               pillar
               which
               she
               is
               made
               to
               carry
               upon
               her
               shoulder
               ;
               and
               Temperance
               other
               examples
               then
               that
               of
               pouring
               Water
               into
               her
               Wine
               .
               Prudence
               would
               have
               other
               attire
               and
               allurements
               then
               those
               which
               her
               Looking-glasse
               represents
               .
               In
               brief
               ,
               the
               whole
               train
               and
               Court
               of
               the
               four
               Cardinal
               Virtues
               ,
               Magnificence
               ,
               Liberality
               ,
               Patience
               ,
               Humility
               ,
               Obedience
               ,
               Friendship
               ,
               and
               all
               the
               other
               Moral
               Virtues
               ,
               would
               set
               forth
               all
               their
               attractives
               ,
               and
               make
               it
               confess'd
               that
               they
               are
               all
               charming
               and
               so
               link'd
               together
               ,
               that
               who
               so
               would
               be
               happy
               must
               be
               possess'd
               of
               them
               all
               .
               But
               since
               I
               am
               oblig'd
               to
               give
               the
               preheminence
               to
               one
               ,
               I
               shall
               prefer
               Liberality
               ,
               which
               wears
               the
               Epithete
               of
               Royal
               ,
               and
               is
               the
               aptest
               to
               win
               the
               hearts
               of
               all
               the
               world
               .
            
             
               The
               Second
               said
               ,
               All
               the
               Virtues
               here
               in
               question
               touching
               their
               preheminences
               ,
               accepting
               you
               for
               Judges
               of
               their
               Controversie
               ,
               in
               hope
               you
               will
               do
               them
               Justice
               ,
               seem
               already
               to
               condemn
               themselves
               ,
               by
               giving
               their
               voice
               implicitely
               to
               Justice
               ,
               whom
               they
               implore
               as
               their
               Sovereign
               .
               Moreover
               ,
               in
               the
               Scripture
               the
               name
               alone
               of
               Justice
               comprehends
               all
               the
               other
               Virtues
               ,
               and
               he
               is
               term'd
               Just
               who
               is
               possess'd
               of
               them
               all
               .
               Aristotle
               stiles
               it
               ,
               All
               Virtue
               ,
               and
               saith
               ,
               with
               his
               Master
               Plato
               ,
               that
               't
               is
               more
               bright
               and
               admirable
               then
               the
               Day-star
               .
               T
               is
               the
               more
               excellent
               ,
               for
               that
               it
               especially
               considers
               the
               good
               of
               others
               ,
               and
               not
               its
               own
               particular
               .
               For
               't
               is
               defin'd
               ,
               and
               a
               constant
               stedfast
               will
               of
               rendring
               to
               every
               one
               that
               which
               belongs
               to
               him
               ;
               not
               that
               't
               is
               the
               Will
               ,
               which
               is
               a
               Faculty
               ,
               and
               being
               capable
               of
               contraries
               ,
               can
               do
               well
               and
               ill
               ;
               but
               because
               't
               is
               the
               noblest
               habit
               of
               this
               Faculty
               ,
               therefore
               it
               retains
               its
               name
               .
               So
               the
               most
               excellent
               habit
               of
               the
               Understanding
               ,
               whereby
               to
               know
               the
               first
               Principles
               ,
               is
               call'd
               
                 Intellect
                 .
                 Pythagoras
              
               compares
               Justice
               to
               the
               number
               of
               Eight
               .
               For
               as
               this
               is
               the
               most
               perfect
               number
               ,
               and
               hath
               most
               equality
               ,
               all
               its
               parts
               being
               equal
               ;
               so
               Justice
               is
               the
               perfectest
               of
               all
               Virtues
               ,
               because
               it
               gives
               them
               their
               equality
               and
               measure
               in
               which
               their
               perfection
               consists
               .
               And
               like
               as
               the
               most
               perfect
               state
               of
               our
               Health
               consists
               in
               the
               perfect
               equality
               of
               our
               Humours
               ,
               which
               for
               this
               reason
               is
               call'd
               ,
               the
               
                 temperament
                 according
                 to
                 Justice
              
               ;
               so
               the
               most
               perfect
               state
               of
               the
               Soul
               consists
               in
               this
               habit
               which
               gives
               equality
               and
               mediocrity
               to
               all
               our
               virtuous
               actions
               .
               But
               though
               Justice
               be
               the
               ornament
               of
               Virtues
               ,
               yet
               it
               is
               particularly
               
               so
               of
               Kings
               ,
               and
               therefore
               ours
               ,
               among
               all
               the
               Virtues
               whereof
               he
               hath
               taken
               possession
               ,
               ha's
               particularly
               reserv'd
               to
               himself
               the
               title
               of
               JVST
               .
            
             
               The
               Third
               said
               ,
               I
               account
               Prudence
               not
               onely
               the
               most
               excellent
               but
               the
               sole
               Virtue
               ;
               yea
               ,
               the
               condition
               without
               which
               all
               other
               Virtues
               lose
               their
               name
               .
               The
               Philosophers
               were
               not
               contented
               to
               establish
               it
               for
               one
               of
               the
               Cardinal
               Virtues
               ,
               they
               make
               it
               the
               salt
               which
               preserves
               and
               gives
               taste
               to
               all
               the
               rest
               ,
               without
               which
               they
               would
               be
               disagreeable
               ,
               yea
               ,
               odious
               to
               all
               the
               world
               .
               For
               too
               exact
               Justice
               carries
               the
               name
               of
               highest
               Injustice
               ;
               Fortitude
               becomes
               Violence
               ,
               and
               Temperance
               applies
               it self
               ill
               ,
               without
               Prudence
               .
               Hence
               it
               hath
               chosen
               for
               its
               Object
               Reason
               alone
               ,
               which
               it
               divides
               to
               the
               other
               Virtues
               .
               So
               that
               a
               Man
               who
               do's
               all
               his
               actions
               ,
               having
               Reason
               alone
               for
               his
               guide
               ,
               shall
               be
               call'd
               prudent
               ;
               but
               other
               Virtues
               do
               not
               regard
               reason
               further
               then
               as
               it
               leads
               them
               to
               a
               particular
               thing
               .
               Now
               when
               Reason
               renders
               to
               every
               one
               what
               pertains
               to
               him
               ,
               this
               Prudence
               is
               call'd
               Justice
               :
               When
               the
               same
               Reason
               moderates
               the
               Passions
               ,
               this
               Prudence
               is
               called
               Temperance
               ;
               and
               when
               it
               passes
               above
               all
               dangers
               ,
               't
               is
               called
               Fortitude
               .
               So
               that
               the
               Objects
               of
               the
               three
               other
               Virtues
               being
               good
               ,
               onely
               as
               they
               partake
               of
               that
               of
               Prudence
               ,
               this
               must
               be
               without
               comparison
               the
               most
               excellent
               .
               The
               Ancients
               for
               this
               purpose
               represented
               it
               by
               an
               Eye
               ,
               to
               shew
               that
               this
               Virtue
               hath
               the
               same
               preheminence
               over
               the
               rest
               ,
               which
               the
               Eye
               hath
               among
               the
               parts
               of
               the
               Body
               .
            
             
               The
               Fourth
               said
               ,
               If
               place
               makes
               any
               thing
               for
               the
               nobleness
               of
               Virtues
               ,
               Prudence
               will
               have
               the
               advantage
               ,
               since
               it
               resides
               in
               the
               noblest
               Faculty
               of
               Man
               ,
               the
               Understanding
               .
               But
               if
               we
               regard
               the
               end
               of
               Moral
               Virtues
               ,
               which
               is
               civil
               felicity
               ,
               and
               from
               whence
               alone
               their
               nobleness
               is
               to
               be
               measur'd
               ,
               as
               the
               means
               by
               their
               end
               ;
               t
               is
               certain
               that
               an
               honest
               Friendship
               founded
               upon
               Virtue
               is
               the
               most
               noble
               ,
               because
               more
               proper
               then
               any
               other
               to
               procure
               that
               felicity
               ,
               yea
               ,
               alone
               sufficient
               to
               obtain
               it
               .
               For
               if
               all
               were
               perfect
               Friends
               ,
               Justice
               would
               not
               be
               needful
               ,
               none
               denying
               to
               another
               what
               belong'd
               to
               him
               ;
               and
               if
               all
               were
               just
               ,
               there
               would
               be
               no
               necessity
               of
               using
               force
               .
               Moreover
               ,
               of
               all
               the
               Virtues
               ,
               there
               's
               none
               but
               Amity
               alone
               which
               hath
               no
               Excess
               ;
               this
               shews
               that
               it
               is
               wholly
               excellent
               .
               How
               much
               ought
               we
               to
               love
               ?
               infinitely
               if
               it
               be
               possible
               .
               Justice
               hath
               an
               excess
               ,
               which
               is
               severity
               ;
               but
               because
               it
               follows
               it
               in
               dignity
               ,
               't
               is
               no
               Vice.
               Prudence
               ,
               Temperance
               ,
               and
               the
               other
               Virtues
               which
               come
               after
               ,
               have
               their
               vicious
               excesses
               .
               This
               Virtue
               of
               Friendship
               is
               the
               most
               rare
               ,
               being
               found
               onely
               amongst
               good
               people
               ,
               who
               are
               so
               few
               ,
               that
               all
               Antiquity
               scarce
               affords
               ten
               couple
               of
               perfect
               Friends
               .
               A
               scarcity
               which
               attests
               its
               value
               .
               For
               we
               must
               beware
               of
               comprizing
               under
               the
               name
               of
               this
               Friendship
               the
               Passion
               of
               Love
               ,
               or
               profitable
               and
               delightful
               Friendship
               ,
               which
               have
               nothing
               of
               it
               besides
               the
               name
               .
               Because
               true
               Friendship
               considers
               onely
               
               another
               ,
               but
               the
               other
               virtues
               have
               onely
               self-reflections
               ,
               though
               they
               make
               shew
               otherwise
               .
            
          
        
         
           
             CONFERENCE
             XXXIV
             .
          
           
             
               I.
               Of
               Lycanthropy
               .
               II.
               Of
               the
               way
               to
               acquire
               Nobility
               .
            
          
           
             
               I.
               Of
               Lycanthropy
               .
            
             
               THere
               is
               a
               sort
               of
               Wolves
               call'd
               by
               the
               Greeks
               Monolyci
               ,
               and
               by
               
                 Aristotle
                 ,
                 Monopiri
              
               ,
               that
               is
               to
               say
               ,
               solitary
               ,
               never
               preying
               but
               alone
               ,
               great
               lovers
               of
               Man's
               Blood
               ;
               we
               call
               them
               Garoux
               ,
               possibly
               because
               they
               wander
               and
               roame
               about
               the
               fields
               ,
               as
               the
               Greeks
               name
               those
               Lycanthropi
               who
               are
               possess'd
               with
               that
               kind
               of
               Madness
               which
               makes
               them
               do
               the
               same
               as
               if
               they
               were
               Wolves
               indeed
               .
               Such
               is
               that
               people
               of
               Livonia
               ,
               which
               ,
               as
               Olaus
               in
               his
               Northern
               History
               relates
               ,
               change
               themselves
               into
               Wolves
               ,
               and
               on
               Christ-mass
               day
               exercise
               many
               cruelties
               even
               upon
               little
               children
               ;
               and
               those
               who
               ,
               in
               our
               time
               ,
               confess
               that
               they
               have
               put
               on
               the
               shapes
               of
               Wolves
               ,
               Lyons
               ,
               Dogs
               ,
               and
               other
               Animals
               ,
               that
               they
               might
               exercise
               their
               cruelty
               upon
               Men
               with
               impunity
               .
               For
               I
               am
               not
               of
               their
               mind
               who
               think
               such
               transformation
               is
               made
               by
               natural
               causes
               .
               To
               which
               neither
               can
               that
               be
               attributed
               ,
               which
               the
               Scripture
               relates
               of
               Nebuchadonozor
               K.
               of
               Babylon
               ,
               who
               became
               an
               Ox
               ,
               and
               ate
               the
               grass
               of
               the
               field
               for
               the
               space
               of
               nine
               years
               ,
               and
               afterwards
               resum'd
               his
               former
               shape
               ;
               that
               the
               rods
               of
               the
               Aegyptian
               Magicians
               were
               turn'd
               into
               Serpents
               ,
               as
               well
               as
               that
               of
               Moses
               ;
               that
               Lot's
               Wife
               was
               chang'd
               into
               a
               Statue
               of
               Salt
               ;
               no
               more
               then
               the
               most
               fabulous
               metamorphoses
               of
               Niobe
               into
               stone
               ,
               
                 Lycaon
                 ,
                 Demarchus
              
               ,
               and
               Moeris
               ,
               into
               Wolves
               ;
               the
               companions
               of
               Vlysses
               into
               sundry
               Animals
               by
               the
               Enchantress
               Circe
               ,
               those
               of
               Diomedes
               into
               Birds
               ,
               Apuleius
               into
               an
               Ass
               ;
               that
               an
               Aegyptian
               Lady
               became
               a
               Mare
               ,
               and
               was
               restor'd
               into
               her
               former
               shape
               by
               S.
               Macarius
               the
               Hermite
               ,
               as
               the
               Historian
               Vincent
               reports
               in
               his
               18.
               
               Book
               .
               Seeing
               a
               Rational
               Soul
               can
               not
               naturally
               animate
               the
               Body
               of
               a
               Wolf.
               The
               least
               distemper
               of
               our
               Brain
               suffices
               to
               hinder
               the
               Soul
               from
               exercising
               its
               functions
               ,
               and
               can
               it
               exercise
               them
               in
               that
               of
               a
               Beast
               ?
               'T
               is
               more
               credible
               that
               some
               evil
               Spirit
               supplies
               the
               place
               ,
               and
               acts
               the
               part
               of
               the
               Sorcerer
               who
               is
               soundly
               asleep
               in
               his
               Bed
               ,
               or
               in
               some
               other
               place
               apart
               from
               the
               commerce
               of
               Men.
               As
               it
               happen'd
               to
               the
               Father
               of
               Praestantius
               ,
               mention'd
               by
               St.
               Augustine
               in
               his
               Book
               ,
               
                 De
                 Civitate
                 Dei
              
               ,
               who
               awaking
               out
               of
               a
               long
               and
               deep
               sleep
               ,
               imagin'd
               himself
               to
               have
               been
               turn'd
               into
               a
               Horse
               ,
               and
               carry'd
               provisions
               upon
               his
               back
               to
               Soulders
               ;
               which
               he
               obstinately
               believ'd
               ,
               though
               his
               Son
               assur'd
               him
               that
               he
               had
               not
               stirr'd
               out
               of
               bed
               .
               Nevertheless
               the
               thing
               was
               verifi'd
               by
               witnesses
               ;
               but
               it
               was
               done
               by
               an
               evil
               Spirit
               ,
               who
               on
               the
               one
               side
               personated
               
               him
               abroad
               ,
               and
               on
               the
               other
               so
               strongly
               impressed
               those
               species
               upon
               his
               Phancy
               ,
               that
               he
               could
               not
               be
               disswaded
               from
               the
               error
               .
               For
               otherwise
               ,
               how
               should
               the
               Sorcerer
               reduce
               his
               Body
               into
               so
               small
               a
               volumn
               as
               the
               form
               of
               a
               Rat
               ,
               Mouse
               ,
               Toad
               ,
               and
               other
               such
               Animals
               into
               which
               it
               sometimes
               is
               turn'd
               .
               Now
               if
               it
               happens
               that
               the
               wound
               which
               the
               Devil
               receives
               under
               that
               form
               ,
               is
               found
               upon
               the
               same
               part
               of
               the
               Sorcerers
               Body
               ;
               this
               may
               be
               attributed
               to
               the
               action
               of
               the
               same
               evil
               Spirit
               ,
               who
               can
               easily
               leave
               his
               blow
               upon
               such
               part
               as
               he
               pleases
               of
               the
               Body
               which
               he
               possesses
               .
               For
               want
               of
               which
               possession
               ,
               all
               his
               designes
               upon
               those
               whom
               he
               would
               injure
               become
               ineffectual
               notwithstanding
               the
               imposture
               of
               all
               their
               waxen
               Images
               .
               But
               if
               't
               is
               the
               Sorcerer
               himself
               that
               hath
               the
               form
               of
               a
               Wolf
               ,
               either
               he
               clothes
               himself
               in
               a
               Wolf's
               skin
               ,
               or
               else
               the
               Devil
               frames
               a
               like
               Body
               of
               Vapours
               and
               Exhalations
               ,
               and
               other
               materials
               (
               which
               he
               knows
               how
               to
               choose
               and
               can
               gather
               together
               )
               with
               which
               he
               involves
               the
               Sorcerer's
               Body
               ,
               and
               fits
               the
               same
               in
               such
               manner
               ,
               that
               the
               Eye
               of
               the
               Beast
               answers
               to
               that
               of
               the
               Man
               ;
               and
               so
               the
               other
               parts
               ,
               according
               to
               the
               measure
               requisite
               to
               represent
               a
               Wolf.
               Or
               else
               that
               subtile
               Spirit
               deludes
               our
               Eyes
               .
            
             
               The
               Second
               said
               ,
               If
               the
               Proverb
               be
               true
               ,
               That
               one
               Man
               is
               oftentimes
               a
               Wolf
               to
               another
               ,
               we
               need
               not
               recur
               to
               extraordinary
               causes
               to
               find
               Men-wolves
               .
               Now
               the
               word
               Wolf
               is
               here
               taken
               for
               mischievous
               ,
               because
               the
               wealth
               of
               the
               first
               Ages
               consisting
               in
               Cattle
               ,
               they
               fear'd
               nothing
               so
               much
               as
               the
               Wolf.
               As
               for
               the
               causes
               of
               this
               brutish
               malady
               ,
               whereby
               a
               Man
               imagines
               himself
               a
               Wolf
               ,
               or
               is
               so
               indeed
               ,
               they
               are
               of
               three
               sorts
               ;
               the
               biting
               of
               a
               mad
               Wolf
               ,
               the
               atrabilarious
               humour
               ,
               or
               the
               Imagination
               perverted
               .
               It
               seemes
               at
               first
               very
               strange
               ,
               that
               a
               drop
               of
               foam
               entring
               into
               the
               flesh
               of
               a
               Man
               at
               an
               orifice
               made
               by
               the
               point
               of
               a
               tooth
               ,
               should
               have
               the
               power
               to
               convert
               all
               the
               humours
               into
               its
               own
               nature
               .
               But
               seeing
               the
               stroke
               of
               a
               Scorpion
               which
               is
               not
               perceivable
               to
               the
               sight
               ,
               kills
               the
               strongest
               person
               ,
               that
               admiration
               ceases
               at
               the
               comparison
               of
               a
               thing
               no
               less
               marvellous
               .
               For
               't
               is
               no
               more
               wonder
               that
               the
               humour
               which
               issues
               from
               an
               Animal
               imprints
               its
               Image
               other
               where
               ,
               then
               that
               it
               kills
               an
               other
               .
               When
               the
               foam
               drop'd
               from
               a
               mad
               Wolf
               produces
               its
               like
               with
               its
               furious
               spirits
               ,
               it
               doth
               nothing
               but
               what
               other
               animate
               bodies
               with
               other
               circumstances
               ,
               do
               .
               Thus
               the
               kernel
               of
               the
               Pear
               or
               Apple
               ,
               which
               subverts
               our
               Senses
               ,
               (
               call'd
               therefore
               
                 malum
                 insanum
              
               )
               so
               well
               containes
               in
               power
               the
               Pear
               or
               Apple-tree
               which
               produc'd
               it
               ,
               that
               it
               reproduces
               another
               wholly
               alike
               ;
               yea
               ,
               the
               salt
               of
               Sage
               ,
               Marjoram
               ,
               Baum
               ,
               and
               some
               others
               being
               sown
               ,
               produces
               the
               like
               Plants
               without
               slip
               or
               seed
               .
               The
               atrabilarious
               humour
               sending
               up
               black
               and
               glutinous
               fumes
               into
               the
               brains
               of
               melancholy
               people
               ,
               not
               onely
               make
               them
               to
               believe
               that
               the
               species
               represented
               thereby
               to
               them
               are
               as
               true
               as
               what
               they
               see
               indeed
               ,
               but
               impresse
               an
               invincible
               obstinacy
               in
               their
               Minds
               ;
               which
               is
               proof
               against
               all
               reasons
               to
               the
               
               contrary
               ,
               because
               Reason
               finds
               the
               Organs
               no
               longer
               rightly
               dispos'd
               to
               receive
               its
               dictates
               .
               And
               if
               he
               who
               sees
               a
               stick
               bow'd
               in
               the
               water
               can
               hardly
               rectifie
               that
               crooked
               species
               in
               his
               Common
               Sense
               ,
               by
               reasons
               drawn
               from
               the
               Opticks
               ,
               which
               tell
               him
               that
               the
               visual
               ray
               seemes
               crooked
               by
               reason
               of
               the
               diversity
               of
               the
               medium
               ;
               how
               can
               he
               whose
               Reason
               is
               not
               free
               be
               undeceiv'd
               ,
               and
               believe
               that
               he
               is
               not
               a
               Wolf
               ,
               according
               to
               the
               species
               which
               are
               in
               his
               Phancy
               ?
               But
               can
               the
               Phancy
               alone
               do
               all
               this
               ?
               He
               who
               feign'd
               ,
               and
               frequently
               pretended
               that
               he
               was
               one-ey'd
               ,
               by
               the
               power
               of
               Imagination
               became
               so
               indeed
               ;
               and
               many
               others
               whom
               Phancy
               alone
               makes
               sick
               ,
               and
               the
               fear
               of
               dying
               kills
               ,
               sufficiently
               shew
               its
               power
               ,
               which
               causes
               that
               these
               distracted
               people
               perswading
               themselves
               that
               they
               are
               Wolves
               ,
               do
               the
               actions
               of
               Wolves
               ,
               tearing
               Men
               and
               Beasts
               ,
               and
               roaming
               about
               chiefly
               in
               the
               night
               ,
               which
               symbolizes
               with
               their
               Humours
               .
               Not
               but
               that
               a
               fourth
               cause
               ,
               (
               namely
               ,
               evil
               spirits
               )
               interposes
               sometimes
               with
               those
               natural
               causes
               ,
               and
               particularly
               with
               that
               gloomy
               black
               Humuor
               ,
               which
               for
               that
               reason
               Saint
               Jerome
               calls
               Satan's
               bath
               .
            
             
               The
               Third
               said
               ,
               That
               besides
               those
               causes
               ,
               the
               food
               taken
               from
               some
               parts
               of
               Aliments
               contributes
               much
               to
               hurt
               the
               Imagination
               of
               Men
               in
               such
               sort
               ,
               that
               they
               account
               themselves
               really
               brutes
               .
               Thus
               a
               Maid
               of
               Breslaw
               in
               Silesia
               having
               eaten
               the
               brain
               of
               a
               Cat
               ,
               so
               strongly
               conceited
               her self
               a
               Cat
               ,
               that
               she
               ran
               after
               every
               Mouse
               that
               appear'd
               before
               her
               .
               A
               Spaniard
               having
               eaten
               the
               brain
               of
               a
               Bear
               ,
               thought
               himself
               to
               be
               one
               .
               Another
               that
               had
               very
               often
               drunk
               Goats
               milk
               ,
               fed
               upon
               grass
               like
               that
               Animal
               .
               Another
               who
               had
               liv'd
               long
               upon
               Swines
               blood
               ,
               rowl'd
               himself
               in
               the
               mire
               as
               if
               he
               had
               been
               truly
               a
               Hogg
               .
               And
               't
               is
               held
               ,
               that
               especially
               the
               arterial
               blood
               of
               Animals
               ,
               as
               containing
               the
               purest
               of
               their
               Spirits
               ,
               produces
               such
               an
               effect
               .
               But
               to
               believe
               that
               these
               changes
               can
               be
               real
               ,
               is
               repugnant
               to
               Reason
               ,
               and
               the
               order
               which
               God
               hath
               establish'd
               in
               Nature
               ;
               in
               which
               being
               nothing
               can
               act
               beyond
               its
               bounds
               ,
               't
               is
               impossible
               for
               Devils
               to
               have
               the
               power
               to
               make
               a
               transmutation
               of
               substances
               .
               For
               though
               they
               have
               some
               power
               upon
               natural
               bodies
               ,
               and
               even
               upon
               Men
               ,
               to
               try
               the
               good
               ,
               and
               punish
               the
               wicked
               ;
               yet
               the
               same
               is
               so
               limited
               that
               as
               they
               cannot
               create
               a
               Hand-worm
               ,
               so
               much
               less
               can
               they
               change
               substances
               and
               transform
               them
               into
               others
               ,
               which
               were
               to
               annihilate
               and
               create
               both
               together
               .
               Besides
               ,
               't
               is
               repugnant
               in
               regard
               of
               the
               Form
               ,
               which
               cannot
               inform
               and
               actuate
               any
               matter
               but
               that
               which
               is
               prepar'd
               and
               dispos'd
               for
               it
               .
               Wherefore
               these
               transformations
               are
               either
               to
               be
               attributed
               to
               the
               Phancy
               alone
               ,
               which
               being
               perverted
               makes
               some
               conceit
               themselves
               not
               only
               beasts
               ,
               but
               glass
               ,
               earth
               ,
               &
               other
               absurd
               things
               ;
               or
               else
               they
               are
               to
               be
               deduc'd
               from
               the
               depravation
               of
               manners
               .
               For
               ,
               as
               in
               the
               Heroical
               State
               Men
               approach'd
               the
               Deity
               ,
               so
               in
               that
               of
               ferity
               they
               come
               near
               to
               the
               nature
               of
               beasts
               ,
               differing
               therein
               according
               to
               each
               Vice.
               In
               regard
               of
               their
               voluptuousness
               
               the
               Companions
               of
               Vlysses
               were
               accounted
               Swine
               ;
               for
               his
               Cruelty
               ,
               one
               Lycaon
               a
               Wolf
               ;
               for
               their
               voices
               and
               thieveries
               ,
               the
               Companions
               of
               Diomedes
               transform'd
               into
               Birds
               ;
               the
               Learned
               taking
               that
               metaphorically
               which
               the
               vulgar
               doth
               literally
               .
            
          
           
             
               II.
               Of
               the
               means
               to
               acquire
               Nobility
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               There
               are
               as
               many
               wayes
               of
               acquiring
               Nobility
               as
               there
               are
               several
               kinds
               of
               it
               .
               That
               which
               comes
               by
               descent
               ,
               and
               is
               called
               Civil
               ,
               is
               not
               acquir'd
               ,
               but
               onely
               preserv'd
               and
               upheld
               by
               the
               resemblance
               and
               correspondence
               of
               our
               laudable
               actions
               with
               those
               of
               our
               Fore-fathers
               :
               It
               begins
               in
               him
               who
               is
               ennobled
               ,
               encreases
               in
               the
               Children
               ,
               is
               perfected
               in
               the
               Nephews
               ,
               and
               lyes
               in
               the
               common
               opinion
               ,
               that
               the
               generous
               beget
               a
               generous
               off-spring
               .
               That
               which
               comes
               from
               Riches
               is
               acquir'd
               by
               industry
               and
               good
               husbandry
               .
               That
               which
               attends
               Ecclesiastical
               Dignities
               comes
               from
               Learning
               ,
               Piety
               ,
               and
               Favour
               .
               Thus
               the
               Cardinals
               are
               Princes
               ,
               and
               the
               Nephews
               of
               Popes
               are
               Sovereigns
               ,
               in
               Italy
               .
               The
               Doctoral
               ,
               which
               extends
               to
               Physitians
               and
               Lawyers
               ,
               the
               Body
               of
               whom
               the
               Emperours
               call
               the
               Seminary
               of
               Dignities
               ,
               (
               declaring
               them
               Counts
               ,
               that
               is
               ,
               Counsellors
               and
               Assessors
               of
               Kings
               )
               after
               exercising
               their
               charge
               twenty
               years
               ,
               comes
               from
               study
               ,
               knowledge
               ,
               and
               experience
               .
               The
               Military
               ,
               from
               Courage
               and
               Valour
               .
               That
               which
               is
               obtain'd
               by
               the
               grace
               or
               favour
               of
               a
               Prince
               ,
               whether
               it
               be
               by
               granting
               a
               Fief
               or
               Mannor
               ,
               which
               alone
               ennobles
               its
               possessor
               ,
               or
               not
               ,
               is
               acquir'd
               by
               merit
               ,
               and
               the
               services
               done
               to
               him
               .
               They
               who
               desist
               from
               all
               mechanick
               and
               sordid
               action
               may
               become
               noble
               by
               virtue
               of
               the
               Prince's
               Letters
               .
               That
               which
               comes
               from
               the
               Custome
               of
               places
               is
               obtain'd
               by
               administration
               of
               the
               chief
               Magistracies
               in
               a
               City
               ,
               to
               which
               the
               Officers
               are
               admitted
               by
               Election
               ,
               as
               the
               Capitouls
               or
               Sheriffs
               at
               Tholouse
               ,
               and
               at
               Poictiers
               ,
               and
               Maires
               ;
               and
               Scabins
               were
               ennobled
               by
               the
               priviledge
               of
               King
               Charles
               V.
               where
               we
               must
               not
               confound
               the
               ancient
               Chevalry
               ,
               which
               are
               the
               Gentlemen
               ,
               with
               the
               newly
               ennobled
               ,
               who
               may
               indeed
               be
               call'd
               Nobles
               ,
               but
               not
               Gentlemen
               .
            
             
               The
               Second
               said
               ,
               The
               Sacred
               History
               gives
               the
               first
               Nobility
               to
               Hunters
               ,
               when
               it
               saith
               that
               Nimrod
               ,
               who
               was
               the
               first
               King
               upon
               Earth
               ,
               was
               a
               mighty
               Hunter
               .
               Aristotle
               gives
               it
               to
               such
               as
               excell
               in
               any
               Art
               or
               Exercise
               ,
               whom
               he
               saith
               are
               so
               many
               Kings
               in
               their
               profession
               .
               Many
               ,
               to
               the
               Inventors
               of
               things
               profitable
               to
               Humane
               Society
               ;
               and
               indeed
               Antiquity
               plac'd
               such
               in
               the
               number
               of
               the
               gods
               .
               Experience
               causes
               us
               to
               add
               a
               fourth
               sort
               of
               persons
               ,
               whose
               Bodies
               ,
               or
               Minds
               ,
               or
               both
               ,
               are
               endu'd
               with
               such
               gentle
               and
               winning
               perfections
               ,
               that
               in
               what
               ever
               condition
               they
               be
               ,
               even
               the
               meanest
               ,
               that
               they
               discover
               a
               connatural
               Nobility
               through
               it
               ,
               and
               differ
               as
               much
               from
               the
               vulgar
               ,
               as
               precious
               stones
               from
               others
               ;
               (
               to
               use
               Ronsard's
               comparison
               )
               who
               saith
               ,
               that
               when
               Deucalion
               and
               Pyrrha
               repair'd
               
               mankind
               they
               threw
               precious
               stones
               to
               make
               the
               Nobility
               ,
               and
               common
               stones
               ,
               to
               re-people
               the
               world
               with
               the
               vulgar
               .
            
             
               The
               Fifth
               said
               ,
               That
               true
               Nobility
               cannot
               be
               acquir'd
               but
               by
               arms
               ,
               which
               are
               the
               only
               original
               of
               ancient
               Nobility
               .
               For
               since
               more
               hazards
               are
               to
               be
               undergone
               in
               war
               then
               in
               time
               of
               peace
               ,
               it
               was
               necessary
               to
               sweeten
               the
               toil
               of
               arms
               by
               annexing
               Nobility
               more
               inseparably
               to
               them
               then
               to
               any
               other
               exercise
               :
               to
               the
               end
               ,
               that
               the
               life
               of
               Warriors
               being
               usually
               shorter
               then
               that
               of
               others
               ,
               by
               reason
               of
               the
               dangers
               whereto
               it
               is
               subject
               ,
               they
               may
               ,
               in
               recompence
               ,
               live
               with
               more
               honour
               .
               Otherwise
               there
               's
               none
               but
               would
               prefer
               the
               shadow
               and
               ease
               of
               Cities
               before
               the
               travels
               and
               hardships
               of
               the
               Campaigne
               :
               whereas
               the
               most
               desirous
               of
               honour
               prefer
               above
               any
               thing
               that
               guerdon
               of
               warlike
               vertue
               which
               is
               in
               the
               hand
               of
               Sovereigns
               ,
               who
               ,
               as
               Solon
               saith
               ,
               hold
               the
               life
               ,
               honour
               ,
               and
               estates
               of
               men
               ,
               of
               whom
               they
               make
               some
               Deniers
               ,
               others
               Millions
               ,
               according
               as
               they
               dispose
               the
               same
               .
            
             
               The
               Fourth
               said
               ,
               There
               's
               no
               true
               Nobility
               besides
               that
               of
               extraction
               ,
               this
               being
               unanimously
               receiv'd
               in
               all
               States
               ,
               yea
               amongst
               the
               most
               barbarous
               Nations
               .
               'T
               is
               for
               this
               reason
               desin'd
               by
               the
               Civilians
               ,
               an
               Illustriousness
               of
               Lineage
               ,
               and
               splendor
               of
               Ancestors
               ,
               with
               succession
               of
               Coat-Armour
               and
               Images
               ,
               confer'd
               upon
               some
               person
               ,
               and
               through
               him
               to
               his
               Family
               ,
               by
               the
               Prince
               ,
               Law
               or
               Custom
               ,
               in
               reward
               of
               Vertues
               which
               are
               serviceable
               to
               the
               State
               and
               humane
               Society
               .
               And
               although
               such
               vertues
               are
               proper
               and
               particular
               to
               their
               Possessor
               ;
               yet
               as
               the
               dishonour
               and
               infamy
               which
               follow
               Vices
               and
               Crimes
               reflect
               upon
               Descendants
               :
               so
               the
               Nobility
               which
               follows
               those
               vertuous
               actions
               ,
               and
               is
               nothing
               else
               but
               the
               honour
               and
               reward
               which
               accompanies
               them
               ,
               is
               diffus'd
               also
               to
               Posterity
               ,
               and
               like
               the
               streams
               of
               Springs
               (
               less
               considerable
               in
               their
               original
               )
               is
               increas'd
               by
               time
               ;
               and
               the
               more
               remote
               it
               is
               ,
               the
               more
               it
               is
               esteem'd
               ;
               the
               highliest
               priz'd
               being
               that
               which
               is
               like
               Nilus
               ,
               whose
               rise
               is
               unknown
               .
               Thus
               ,
               the
               Athenians
               glory'd
               that
               they
               were
               Autocthones
               ,
               or
               sprung
               from
               the
               Earth
               ;
               because
               their
               Nobility
               was
               so
               ancient
               ,
               that
               they
               affirm'd
               it
               impossible
               to
               assign
               the
               first
               Author
               of
               it
               :
               for
               which
               reason
               they
               wore
               golden
               Cockle-shells
               at
               their
               hair
               ,
               because
               these
               Insects
               never
               relinquish
               the
               place
               of
               earth
               whence
               they
               took
               birth
               .
               As
               the
               Arcadian
               Nobles
               wore
               Moons
               in
               their
               Hats
               ,
               and
               the
               Romans
               Crescents
               upon
               their
               shooes
               ,
               but
               for
               several
               ends
               ;
               the
               former
               intimating
               thereby
               that
               they
               were
               a
               people
               as
               old
               as
               the
               Moon
               ,
               and
               the
               latter
               denoting
               ,
               by
               this
               figure
               of
               the
               changeable
               Moon
               ,
               the
               inconstancy
               of
               Woman
               ,
               which
               sometimes
               abases
               the
               most
               illustrious
               ,
               and
               raises
               the
               most
               abject
               Families
               .
            
             
               The
               Fifth
               said
               ,
               That
               Nobility
               depends
               not
               only
               on
               opinion
               ,
               as
               they
               seem
               to
               conclude
               who
               have
               no
               other
               ground
               of
               it
               ;
               but
               it
               hath
               its
               foundation
               in
               a
               solid
               and
               real
               cause
               ,
               namely
               ,
               in
               the
               proper
               merit
               and
               peculiar
               actions
               of
               every
               one
               .
               So
               that
               ,
               to
               
               speak
               accurately
               ,
               't
               is
               no
               more
               in
               the
               power
               of
               any
               one
               whatever
               to
               ennoble
               an
               unworthy
               and
               undeserving
               person
               ,
               then
               to
               make
               a
               Heroe
               illustrious
               in
               vertue
               of
               a
               vicious
               man
               ,
               or
               a
               wise
               man
               of
               a
               fool
               .
               Nor
               doth
               it
               arise
               from
               riches
               ,
               which
               though
               the
               ornament
               yet
               are
               not
               the
               cause
               of
               Nobility
               .
               For
               whereas
               a
               rich
               Yeoman
               is
               admitted
               to
               publick
               Offices
               rather
               then
               a
               poor
               Gentleman
               ;
               't
               is
               because
               the
               former
               having
               more
               to
               lose
               then
               the
               latter
               ,
               hath
               also
               more
               interest
               in
               the
               preservation
               of
               the
               common
               good
               ,
               and
               consequently
               is
               presum'd
               more
               careful
               that
               all
               go
               well
               with
               it
               .
               Ease
               and
               occupation
               are
               of
               no
               more
               moment
               .
               For
               our
               first
               Father
               ,
               from
               whom
               we
               derive
               our
               Nobility
               ,
               and
               his
               Children
               ,
               were
               Labourers
               ;
               Noah
               was
               a
               Vine-dresser
               ;
               Saul
               and
               David
               Kings
               of
               Israel
               ,
               Shepherds
               ;
               and
               at
               
                 Venice
                 ,
                 Florence
                 ,
                 Genua
                 ,
                 Luca
                 ,
              
               and
               other
               places
               of
               Italy
               ,
               the
               Nobles
               are
               for
               the
               most
               part
               Merchants
               ;
               though
               in
               other
               Countries
               that
               imployment
               is
               derogatory
               to
               Nobility
               .
               For
               as
               't
               is
               not
               in
               our
               power
               to
               be
               born
               either
               of
               noble
               or
               mean
               Parents
               ;
               so
               ought
               not
               either
               be
               imputed
               to
               us
               as
               commendable
               or
               blame-worthy
               ;
               since
               praise
               and
               dishonour
               are
               rightly
               attributed
               to
               us
               only
               for
               what
               lyes
               in
               our
               ability
               ,
               as
               our
               good
               or
               evil
               actions
               do
               .
               For
               being
               't
               is
               no
               advantage
               to
               a
               blind
               man
               to
               have
               quick-sighted
               parents
               ,
               or
               to
               a
               gouty
               son
               to
               have
               a
               father
               of
               sound
               limbs
               ,
               why
               should
               it
               be
               any
               to
               a
               wicked
               son
               to
               have
               an
               honest
               man
               to
               his
               father
               ?
               on
               the
               contrary
               ,
               it
               ought
               to
               turn
               to
               his
               reproach
               ,
               that
               he
               hath
               not
               follow'd
               the
               way
               which
               he
               found
               already
               beaten
               .
               For
               as
               good
               wheat
               is
               oftentimes
               chang'd
               into
               Darnel
               ,
               so
               the
               children
               of
               illustrious
               men
               are
               ordinarily
               lewd
               slip-strings
               ;
               witness
               the
               children
               of
               
                 Cicero
                 ,
                 Aesop
                 ,
                 Cimon
                 ,
                 Socrates
              
               and
               Alcibiades
               .
               On
               the
               contrary
               ,
               many
               times
               the
               greatest
               personages
               are
               the
               issues
               of
               the
               most
               infamous
               and
               abject
               .
               Wherefore
               the
               seeds
               of
               Nobility
               (
               namely
               our
               actions
               )
               being
               in
               our selves
               ,
               the
               most
               certain
               way
               of
               acquiring
               is
               to
               do
               such
               as
               are
               good
               and
               vertuous
               .
               True
               it
               is
               ,
               those
               of
               war
               are
               most
               in
               esteem
               ,
               because
               most
               persons
               are
               capable
               of
               them
               .
               Yet
               excellent
               civil
               actions
               ought
               to
               be
               accompani'd
               with
               the
               good
               hap
               which
               may
               make
               them
               known
               and
               recommendable
               to
               the
               Prince
               ;
               otherwise
               they
               are
               as
               a
               light
               hid
               under
               a
               bushel
               .
               But
               if
               all
               these
               conditions
               meet
               in
               any
               one
               whom
               the
               vertue
               of
               his
               Ancestors
               hath
               dignifi'd
               to
               be
               of
               an
               illustrious
               Family
               ;
               this
               excellency
               of
               descent
               renders
               his
               vertue
               more
               acceptable
               ;
               and
               this
               Gentleman's
               condition
               is
               like
               that
               of
               a
               child
               upon
               a
               Gyant
               's
               shoulders
               ,
               who
               sees
               all
               that
               the
               Gyant
               sees
               ,
               and
               also
               over
               his
               head
               .
               He
               hath
               all
               the
               Nobility
               of
               his
               Fore-fathers
               ,
               and
               besides
               ,
               that
               which
               is
               properly
               his
               own
               .
               To
               conclude
               ,
               if
               the
               blood
               of
               our
               Ancestors
               is
               the
               body
               of
               Nobility
               ,
               our
               vertue
               is
               the
               soul
               of
               it
               .
            
          
        
         
           
           
             CONFERENCE
             XXXV
             .
          
           
             
               I.
               Of
               feigned
               Diseases
               .
               II.
               Of
               regulating
               the
               Poor
               .
            
          
           
             
               I.
               Of
               feign'd
               Diseases
               .
            
             
               AS
               man
               is
               the
               most
               wilie
               of
               all
               creatures
               ;
               so
               he
               best
               knows
               how
               to
               dissemble
               and
               represent
               another
               personage
               then
               what
               he
               is
               indeed
               .
               But
               external
               signs
               accompany
               and
               follow
               their
               effects
               as
               necessarily
               as
               they
               are
               preceded
               by
               their
               causes
               ;
               he
               cannot
               so
               artificially
               cover
               his
               duplicity
               but
               it
               will
               appear
               ,
               and
               his
               retentions
               betray
               themselves
               .
               It
               is
               as
               difficult
               to
               him
               to
               dissemble
               fear
               ,
               anger
               ,
               hatred
               ,
               envy
               ,
               and
               the
               other
               passions
               ,
               when
               they
               are
               real
               ,
               as
               to
               counterfeit
               them
               when
               they
               are
               not
               .
               The
               same
               may
               be
               said
               of
               Diseases
               as
               of
               the
               passions
               of
               the
               body
               .
               As
               't
               is
               almost
               impossible
               to
               dissemble
               a
               true
               Gout
               or
               a
               Fever
               ;
               so
               't
               is
               very
               hard
               to
               feign
               a
               Disease
               when
               one
               is
               in
               perfect
               health
               .
               They
               who
               counterfeit
               the
               same
               are
               of
               two
               sorts
               .
               People
               of
               quality
               ,
               and
               Beggars
               .
               Of
               the
               first
               order
               are
               many
               Generals
               of
               Armies
               ,
               who
               have
               feign'd
               themselves
               sick
               ,
               that
               they
               might
               surprize
               their
               enemies
               who
               supposed
               them
               in
               bed
               ;
               and
               such
               as
               cover
               with
               malady
               that
               of
               cowardize
               ;
               or
               do
               it
               to
               avoid
               being
               present
               at
               Assemblies
               .
               Thus
               Demosthenes
               pretended
               a
               Quinzy
               ,
               that
               he
               might
               not
               plead
               against
               one
               accus'd
               of
               Defrauding
               the
               State
               ,
               by
               whom
               he
               was
               corrupted
               with
               presents
               .
               Of
               the
               second
               sort
               are
               they
               who
               to
               avoid
               the
               labour
               common
               to
               others
               ,
               or
               to
               cause
               themselves
               to
               be
               pitied
               ,
               make
               semblance
               of
               having
               ,
               one
               a
               Leprosie
               ,
               another
               the
               Falling-sickness
               ,
               a
               third
               the
               Jaundies
               ,
               and
               infinite
               other
               maladies
               which
               they
               have
               not
               ,
               or
               having
               some
               light
               ones
               amplifie
               and
               continue
               the
               same
               .
               Such
               was
               the
               invention
               of
               an
               Italian
               Souldier
               of
               late
               years
               ,
               who
               feign'd
               himself
               troubled
               with
               certain
               fits
               caus'd
               by
               the
               biting
               of
               a
               Tarantula
               ,
               crying
               out
               of
               extraordinary
               pain
               ,
               except
               when
               the
               Musitians
               play'd
               ;
               for
               then
               he
               fell
               to
               dancing
               after
               the
               same
               manner
               as
               he
               had
               heard
               those
               use
               to
               do
               who
               have
               been
               hurt
               by
               that
               creature
               .
               Physick
               ,
               to
               which
               alone
               pertains
               the
               discerning
               of
               these
               feign'd
               Diseases
               ,
               imploys
               ,
               to
               that
               end
               ,
               this
               maxime
               of
               Geometry
               ,
               that
               a
               right
               line
               serves
               for
               a
               measure
               not
               only
               of
               straight
               things
               ,
               but
               also
               of
               oblique
               .
               So
               the
               perfect
               knowledge
               of
               real
               Diseases
               enables
               us
               to
               find
               out
               counterfeit
               .
               'T
               was
               by
               this
               means
               Galen
               discover'd
               the
               imposture
               of
               a
               Slave
               ,
               who
               to
               excuse
               himself
               from
               following
               his
               Master
               in
               a
               long
               Voyage
               ,
               because
               he
               was
               loath
               to
               leave
               his
               Mistress
               who
               was
               at
               Rome
               ,
               made
               his
               cheeks
               swell
               with
               the
               root
               of
               Thapsia
               ,
               and
               pale
               with
               the
               fume
               of
               Cummin
               .
               For
               Galen
               seeing
               no
               other
               signs
               agree
               with
               these
               two
               ,
               cur'd
               him
               only
               with
               a
               Refrigerative
               ,
               whereas
               a
               true
               defluxion
               requir'd
               other
               remedies
               .
            
             
               The
               Second
               said
               ,
               Maladies
               of
               body
               or
               mind
               are
               feign'd
               
               by
               people
               ,
               to
               decline
               some
               burdensome
               charge
               and
               commission
               ,
               or
               some
               evident
               danger
               .
               Thus
               Vlysses
               counterfeited
               himself
               foolish
               ,
               to
               avoid
               going
               to
               the
               Trojan
               war
               ;
               and
               David
               being
               pursu'd
               by
               Saul
               made
               himself
               appear
               distracted
               to
               King
               Achish
               .
               The
               young
               wife
               mention'd
               by
               Martial
               ,
               being
               married
               to
               an
               old
               man
               ,
               counterfeited
               the
               Hysterical
               Passions
               which
               she
               found
               a
               way
               to
               deceive
               her
               jealous
               husband
               .
               Such
               pretences
               are
               sometimes
               us'd
               to
               retard
               an
               execution
               of
               death
               ,
               or
               else
               in
               a
               civil
               matter
               to
               be
               freed
               from
               prison
               ;
               and
               many
               times
               those
               things
               which
               afford
               signs
               to
               the
               Physitians
               are
               so
               exquisitely
               order'd
               ,
               that
               the
               most
               subtle
               are
               over-reached
               .
               One
               makes
               his
               Urine
               black
               with
               Ink
               ,
               or
               red
               with
               Oker
               ,
               or
               yellow
               with
               Saffron
               ;
               another
               applies
               the
               root
               of
               Ranunculus
               to
               his
               groyn
               ,
               or
               some
               other
               Emunctory
               ,
               to
               counterfeit
               a
               Carbuncle
               ;
               another
               provokes
               vomiting
               by
               some
               Emetick
               ,
               which
               by
               that
               means
               will
               cause
               extraordinary
               agitation
               in
               his
               Pulse
               ,
               and
               give
               appearences
               of
               a
               pestilential
               Fever
               ;
               or
               else
               make
               so
               streight
               a
               ligature
               on
               the
               upper
               part
               of
               his
               arm
               that
               his
               Pulse
               will
               not
               beat
               at
               all
               ;
               as
               Matthiolus
               reports
               an
               ancient
               Physitian
               serv'd
               to
               confirm
               the
               fraud
               of
               a
               Mountebank
               who
               us'd
               that
               trick
               to
               make
               people
               believe
               that
               being
               almost
               dead
               he
               was
               revived
               by
               his
               Antidote
               .
               But
               the
               most
               ordinary
               impostures
               of
               this
               kind
               are
               those
               of
               Beggars
               ;
               some
               of
               whom
               fume
               their
               faces
               with
               Brimstone
               that
               they
               may
               appear
               pale
               .
               Others
               rub
               themselves
               with
               the
               flower
               of
               Broom
               ,
               or
               the
               seed
               of
               Carthamus
               ,
               to
               seem
               yellow
               ;
               or
               else
               black
               themselves
               with
               Oyl
               and
               Soot
               ,
               to
               appear
               struck
               with
               Lightning
               .
               Which
               disguisements
               are
               easily
               discover'd
               by
               rubbing
               them
               with
               Sope
               ;
               for
               it
               takes
               off
               all
               the
               superficial
               colours
               ,
               and
               leaves
               none
               but
               the
               natural
               caus'd
               by
               the
               humours
               .
               Others
               get
               some
               body
               to
               make
               a
               hole
               neer
               their
               ears
               ,
               or
               some
               other
               place
               ,
               and
               blow
               strongly
               thereinto
               between
               the
               flesh
               and
               the
               skin
               ,
               that
               so
               being
               pussed
               up
               they
               may
               be
               taken
               to
               have
               a
               Dropsie
               .
               One
               of
               the
               hardest
               cheats
               to
               be
               discover'd
               was
               that
               of
               a
               Jugler
               of
               Flanders
               ,
               who
               every
               morning
               ,
               having
               first
               stopp'd
               his
               fundament
               very
               exactly
               ,
               swallow'd
               down
               half
               a
               pound
               of
               Butter
               and
               some
               Quicksilver
               after
               it
               :
               which
               put
               him
               into
               such
               hideous
               motions
               and
               gestures
               ,
               that
               every
               one
               judg'd
               him
               possest
               .
               At
               night
               he
               unstop'd
               himself
               ,
               and
               voided
               his
               Devil
               backwards
               .
            
             
               The
               Third
               said
               ,
               That
               a
               Fever
               may
               be
               caus'd
               by
               rubbing
               the
               Pulse
               with
               Oyle
               in
               which
               the
               horned
               Beetle
               hath
               been
               boil'd
               ,
               or
               by
               applying
               Garlick
               to
               the
               fundament
               .
               And
               that
               the
               Herbs
               ,
               
                 Spear-Crowfoot
                 ,
                 Bryony
                 ,
                 Turbith
              
               ,
               the
               juice
               of
               Tithymal
               or
               
                 Spurge
                 ,
                 Yew
              
               ,
               and
               many
               other
               caustick
               simples
               ,
               serv'd
               them
               to
               make
               Ulcers
               ,
               which
               are
               easily
               discernable
               to
               be
               artificial
               .
               But
               of
               all
               feign'd
               maladies
               ,
               the
               hardest
               to
               be
               known
               ,
               and
               the
               easiest
               to
               counterfeit
               ,
               is
               Folly
               ,
               like
               that
               of
               
                 Solon
                 ,
                 Brutus
              
               and
               many
               others
               ;
               for
               the
               most
               incurable
               folly
               is
               that
               which
               imprints
               fewest
               signs
               upon
               the
               body
               ;
               and
               there
               are
               stark
               fools
               who
               have
               intervals
               ,
               during
               which
               their
               minds
               are
               as
               clear
               and
               serene
               as
               the
               wisest
               .
            
             
             
               The
               Fourth
               said
               ,
               'T
               is
               usual
               for
               those
               who
               complain
               of
               one
               another
               ,
               after
               a
               scuffle
               ,
               to
               pretend
               themselves
               not
               only
               more
               injur'd
               then
               they
               really
               were
               ,
               but
               also
               wounded
               when
               they
               are
               not
               ;
               but
               especially
               women
               big
               with
               child
               are
               apt
               to
               be
               guilty
               in
               this
               kind
               .
               He
               said
               ,
               that
               a
               certain
               lewd
               fellow
               having
               outrag'd
               one
               of
               his
               companious
               almost
               unto
               death
               ,
               yet
               so
               that
               there
               appear'd
               no
               wound
               or
               impression
               of
               cudgel
               or
               other
               weapon
               upon
               his
               body
               ;
               for
               that
               he
               had
               beaten
               him
               with
               a
               long
               sack
               fill'd
               with
               gravel
               ;
               which
               not
               making
               the
               contusions
               suddenly
               apparent
               ,
               he
               caus'd
               him
               to
               be
               visited
               and
               search'd
               immediately
               ,
               and
               himself
               made
               greater
               complaints
               then
               he
               .
               So
               that
               had
               it
               not
               been
               for
               the
               wile
               of
               the
               Surgeon
               who
               silene'd
               this
               bawler
               by
               threatning
               to
               trepan
               his
               head
               for
               the
               easing
               of
               these
               pains
               whereof
               he
               complain'd
               ,
               the
               Judges
               were
               hugely
               at
               a
               loss
               whom
               to
               charge
               with
               the
               wrong
               .
               Which
               shews
               how
               difficult
               it
               is
               to
               distinguish
               true
               maladies
               from
               feigned
               .
            
          
           
             
               II.
               Of
               regulating
               the
               Poor
               .
            
             
               Upon
               the
               second
               point
               ,
               it
               was
               said
               ,
               That
               there
               are
               three
               sorts
               of
               poor
               ,
               some
               really
               are
               ,
               and
               so
               call
               themselves
               ;
               others
               call
               themselves
               so
               but
               are
               not
               ;
               and
               others
               who
               though
               they
               are
               so
               yet
               do
               not
               speak
               of
               it
               .
               The
               first
               are
               the
               poor
               ,
               become
               infirm
               through
               disease
               ,
               age
               ,
               or
               other
               inconvenience
               ;
               for
               whose
               relief
               and
               support
               Hospitals
               are
               design'd
               .
               The
               second
               are
               the
               strong
               ,
               who
               cannot
               be
               term'd
               poor
               so
               long
               as
               they
               have
               arms
               to
               gain
               their
               livings
               .
               The
               third
               are
               the
               bashful
               poor
               .
               Their
               disorder
               is
               general
               ;
               but
               that
               of
               the
               strong
               hath
               most
               dangerous
               effects
               .
               And
               inasmuch
               as
               an
               evil
               must
               be
               known
               before
               remedied
               ,
               it
               may
               be
               said
               that
               these
               Beggars
               are
               the
               most
               dangerous
               pest
               of
               States
               ;
               whether
               they
               be
               consider'd
               in
               reference
               to
               God
               ,
               us
               ,
               or
               themselves
               .
               They
               speak
               not
               of
               God
               but
               to
               blaspheme
               him
               ;
               they
               abuse
               his
               Sacraments
               ,
               and
               are
               profess'd
               breakers
               of
               his
               Commandments
               .
               For
               God
               said
               to
               man
               ,
               
                 Thou
                 shalt
                 eat
                 thy
                 bread
                 in
                 the
                 sweat
                 of
                 thy
                 countenance
              
               ;
               but
               they
               devour
               the
               bread
               of
               others
               without
               doing
               any
               work
               .
               There
               shall
               be
               no
               Beggar
               amongst
               you
               ,
               saith
               God
               ;
               but
               they
               make
               a
               trade
               of
               it
               ,
               and
               come
               even
               to
               the
               Altars
               ,
               to
               interrupt
               people's
               devotions
               .
               In
               respect
               of
               us
               ,
               they
               are
               the
               ordinary
               Seminary
               of
               the
               Plague
               ,
               by
               their
               nastiness
               and
               infections
               ,
               which
               they
               bring
               even
               to
               our
               doors
               ;
               of
               war
               too
               ,
               it
               being
               always
               easie
               ,
               upon
               the
               least
               discontent
               ,
               to
               list
               such
               people
               ,
               who
               are
               ready
               to
               do
               any
               thing
               you
               will
               put
               them
               upon
               ,
               without
               fear
               of
               punishment
               ,
               from
               which
               poverty
               is
               exempted
               ;
               of
               Famine
               also
               ,
               these
               idle
               bellies
               ,
               and
               unprofitable
               burthens
               of
               the
               earth
               ,
               being
               as
               unapt
               to
               cultivate
               it
               and
               other
               arts
               which
               bring
               good
               things
               to
               men
               ,
               as
               they
               are
               insatiable
               in
               devouring
               them
               .
               Yet
               they
               do
               less
               hurt
               to
               others
               then
               to
               themselves
               ,
               leading
               a
               dead
               life
               ,
               yea
               a
               thousand
               times
               worse
               then
               death
               ,
               through
               the
               miseries
               into
               which
               their
               idleness
               involves
               them
               .
               Now
               it
               imports
               the
               publick
               no
               less
               to
               remedy
               their
               slothfulness
               ,
               then
               it
               doth
               the
               humane
               body
               to
               suffer
               a
               paralytical
               member
               ,
               under
               pretext
               
               that
               it
               is
               less
               noble
               then
               the
               rest
               .
               I
               conceive
               therefore
               that
               't
               is
               fit
               to
               constrain
               sturdy
               Beggars
               to
               work
               ,
               by
               keeping
               them
               close
               ,
               and
               chastising
               them
               ;
               yea
               ,
               to
               send
               them
               to
               the
               Gallies
               ,
               according
               to
               the
               Ordinance
               of
               Francis
               I.
               rather
               then
               suffer
               their
               disorders
               .
            
             
               The
               Second
               said
               ,
               That
               Hospitality
               towards
               the
               poor
               hath
               been
               ever
               in
               so
               great
               esteem
               ,
               that
               Pagan
               antiquity
               made
               a
               principal
               title
               of
               it
               to
               the
               greatest
               of
               their
               Gods
               ;
               and
               conceiv'd
               them
               parallel
               crimes
               ,
               to
               cast
               the
               Altar
               out
               off
               the
               Temple
               ,
               and
               to
               remove
               mercy
               out
               of
               man's
               breast
               ,
               it
               being
               so
               proper
               to
               him
               that
               it
               is
               therefore
               term'd
               Humanity
               ;
               as
               inseparable
               as
               his
               very
               being
               .
               Nor
               is
               there
               any
               thing
               in
               the
               world
               but
               invites
               us
               thereunto
               by
               its
               example
               .
               The
               Guardian
               Angels
               and
               Celestial
               Intelligences
               take
               care
               of
               men
               ;
               the
               soul
               immediately
               sends
               an
               affluence
               of
               blood
               and
               spirits
               to
               a
               wounded
               part
               ;
               the
               principles
               of
               nature
               ,
               how
               incompleat
               soever
               they
               be
               ,
               cannot
               endure
               privation
               ,
               which
               is
               the
               image
               of
               Poverty
               :
               and
               the
               Celestial
               bodies
               include
               in
               their
               circumference
               ,
               warm
               by
               their
               motion
               ,
               enliven
               by
               their
               light
               ,
               and
               adorn
               by
               their
               influences
               ,
               all
               the
               inferior
               bodies
               .
               The
               Principal
               amongst
               them
               ,
               the
               Sun
               ,
               the
               poor-man's
               fire
               ,
               and
               the
               type
               of
               charity
               ,
               communicates
               his
               light
               and
               his
               heat
               indifferently
               to
               all
               the
               world
               .
               The
               Elements
               use
               violence
               ,
               and
               destroy
               themselves
               ,
               rather
               then
               endure
               a
               vacuity
               in
               nature
               .
               Metals
               ,
               the
               richer
               they
               are
               ,
               the
               more
               they
               are
               dilatable
               .
               Plants
               which
               cannot
               uphold
               themselves
               are
               propt
               up
               by
               others
               more
               robust
               .
               In
               brief
               ,
               all
               Beasts
               are
               frighted
               at
               the
               sight
               of
               those
               of
               their
               kind
               ,
               if
               they
               be
               dead
               or
               in
               any
               misery
               .
               Suidas
               tells
               us
               that
               there
               is
               a
               bird
               called
               Cyncle
               ,
               which
               being
               unable
               to
               build
               a
               nest
               by
               reason
               of
               its
               weakness
               ,
               is
               welcome
               into
               those
               of
               others
               .
               But
               though
               every
               thing
               should
               not
               preach
               this
               doctrine
               to
               us
               ,
               yet
               seeing
               men
               ,
               how
               different
               soever
               in
               their
               belief
               ,
               all
               agree
               in
               having
               care
               of
               the
               poor
               ;
               that
               Charity
               is
               to
               out-live
               all
               other
               Christian
               vertues
               ;
               and
               that
               our
               Lord
               in
               his
               sentence
               of
               eternal
               life
               and
               death
               was
               pleas'd
               to
               use
               no
               other
               reason
               then
               this
               of
               having
               given
               or
               deny'd
               alms
               to
               the
               poor
               ,
               whom
               he
               calls
               himself
               ;
               all
               this
               would
               sufficiently
               manifest
               that
               no
               greater
               care
               ought
               to
               be
               had
               in
               any
               case
               then
               in
               this
               .
            
             
               The
               Third
               said
               ,
               that
               the
               point
               in
               hand
               was
               not
               so
               much
               to
               commend
               as
               to
               determine
               Charity
               ,
               and
               to
               know
               whether
               of
               the
               two
               sorts
               of
               Alms
               (
               mention'd
               by
               S.
               Austin
               )
               Bread
               ,
               or
               Discipline
               ,
               is
               to
               be
               given
               to
               every
               poor
               person
               ,
               the
               latter
               being
               oftimes
               more
               profitable
               for
               them
               then
               the
               former
               ,
               which
               ,
               as
               a
               Lacedemonian
               told
               Diogenes
               ,
               frequently
               do's
               hurt
               in
               stead
               of
               good
               ;
               for
               the
               giving
               to
               a
               stout
               Beggar
               encourages
               him
               to
               accustomed
               laziness
               .
               But
               on
               the
               other
               side
               ,
               being
               Charity
               is
               not
               suspicious
               ,
               it
               seems
               that
               it
               ought
               to
               be
               little
               material
               to
               the
               giver
               of
               an
               Alms
               ,
               whether
               the
               receiver
               be
               worthy
               of
               it
               or
               no
               ,
               provided
               he
               give
               it
               with
               a
               good
               intention
               ,
               according
               to
               his
               power
               ,
               and
               without
               vanity
               ,
               so
               highly
               blamed
               by
               our
               Saviour
               .
            
             
             
               The
               Fourth
               said
               ,
               That
               the
               poor
               ought
               to
               be
               left
               as
               they
               are
               ;
               and
               't
               is
               enough
               for
               us
               that
               we
               relieve
               them
               with
               our
               Alms
               ,
               according
               to
               our
               ability
               .
               Experience
               shews
               that
               it
               has
               been
               a
               fruitless
               attempt
               in
               our
               days
               to
               confine
               and
               discipline
               them
               ;
               whatever
               care
               could
               be
               us'd
               by
               such
               as
               were
               intrusted
               therein
               .
               But
               since
               Poverty
               is
               no
               vice
               ,
               why
               should
               it
               be
               punish'd
               with
               imprisonment
               ?
               Besides
               ,
               our
               Lord
               having
               told
               us
               that
               we
               shall
               always
               have
               the
               poor
               with
               us
               ,
               implies
               that
               there
               will
               always
               be
               poor
               .
               Zea
               ,
               were
               the
               thing
               possible
               ,
               yet
               it
               ought
               not
               to
               be
               put
               in
               execution
               ,
               since
               charity
               will
               become
               extinguish'd
               by
               losing
               its
               object
               .
               For
               present
               objects
               have
               most
               power
               upon
               us
               in
               all
               cases
               ,
               and
               't
               is
               not
               credible
               that
               he
               who
               scarce
               feels
               himself
               touch'd
               with
               compassion
               at
               the
               sight
               of
               a
               wretch
               languish
               at
               his
               door
               ,
               would
               think
               of
               the
               poor
               when
               they
               no
               longer
               occurr'd
               to
               his
               view
               .
            
             
               The
               Fifth
               said
               ,
               That
               although
               we
               are
               always
               to
               have
               the
               poor
               with
               us
               ,
               yet
               't
               is
               not
               thence
               to
               be
               inferr'd
               that
               Begging
               ought
               not
               to
               be
               restrain'd
               ,
               should
               the
               one
               include
               the
               other
               ,
               as
               it
               doth
               not
               ;
               no
               more
               then
               't
               is
               a
               good
               consequence
               that
               because
               scandal
               must
               necessarily
               come
               to
               pass
               ,
               therefore
               't
               is
               not
               lawful
               to
               hinder
               it
               ;
               or
               that
               because
               the
               good
               designs
               of
               pious
               persons
               which
               have
               labour'd
               in
               this
               godly
               work
               ,
               have
               not
               succeeded
               in
               one
               time
               ,
               therefore
               they
               cannot
               at
               another
               .
               But
               to
               shew
               how
               easie
               it
               is
               to
               take
               order
               for
               the
               regulation
               of
               the
               poor
               ,
               't
               is
               manifest
               that
               almost
               all
               forreign
               Countries
               have
               made
               provision
               therein
               ;
               many
               whereof
               ,
               when
               they
               come
               to
               fetch
               away
               our
               corn
               ,
               justly
               wonder
               how
               we
               suffer
               such
               a
               multitude
               of
               Beggars
               ,
               considering
               what
               order
               they
               take
               with
               them
               in
               their
               publick
               penury
               .
               Yea
               ,
               the
               City
               of
               Lyons
               ,
               whose
               territory
               is
               none
               of
               the
               most
               fertile
               of
               France
               ,
               and
               by
               its
               example
               divers
               other
               Cities
               ,
               have
               already
               made
               provision
               for
               them
               .
               I
               conceive
               ,
               therefore
               ,
               that
               't
               is
               easie
               not
               only
               for
               this
               populous
               City
               of
               Paris
               ,
               but
               for
               this
               whole
               Kingdom
               ,
               to
               do
               the
               same
               .
               Now
               that
               may
               be
               apply'd
               to
               this
               regulation
               which
               Aesop
               said
               to
               those
               with
               whom
               Xanthus
               laid
               a
               wager
               ,
               that
               he
               would
               drink
               up
               the
               whole
               Sea
               ;
               namely
               ,
               that
               he
               could
               not
               do
               it
               ,
               unless
               they
               first
               stop'd
               the
               course
               of
               all
               the
               rivers
               which
               empty
               themselves
               thereinto
               :
               so
               neither
               is
               it
               possible
               ever
               to
               regulate
               the
               flux
               and
               reflux
               of
               poor
               which
               come
               by
               shoals
               from
               all
               parts
               of
               France
               into
               this
               gulph
               ,
               or
               rather
               Parision
               sea
               ,
               without
               prohibiting
               them
               entrance
               into
               the
               same
               ;
               which
               cannot
               be
               done
               Christianly
               ,
               nor
               indeed
               politickly
               ,
               without
               taking
               care
               for
               redress
               of
               their
               miseries
               ,
               in
               those
               places
               which
               they
               abandon
               .
               To
               effect
               which
               ,
               we
               must
               imitate
               Physitians
               ,
               asswage
               the
               most
               urgent
               symptomes
               ,
               and
               remove
               the
               concomitant
               cause
               ,
               yet
               not
               forgetting
               the
               antecedent
               ,
               nor
               the
               general
               remedies
               ;
               since
               ,
               as
               Aristotle
               saith
               ,
               he
               that
               would
               purge
               the
               eye
               must
               purge
               the
               head
               .
               The
               robust
               poor
               must
               every
               one
               be
               sent
               to
               the
               place
               of
               his
               birth
               ,
               if
               he
               knows
               it
               ,
               or
               will
               tell
               it
               :
               by
               which
               means
               the
               burden
               will
               become
               lighter
               being
               
               divided
               :
               there
               they
               must
               be
               distinguish'd
               according
               to
               sex
               ,
               age
               ,
               conditions
               ,
               ability
               of
               body
               and
               mind
               ,
               capacity
               and
               industry
               ,
               that
               so
               they
               may
               be
               distributed
               into
               the
               several
               imployments
               whereof
               they
               shall
               be
               found
               capable
               ;
               with
               absolute
               prohibition
               not
               to
               beg
               or
               wander
               from
               one
               place
               to
               another
               without
               permission
               in
               writing
               from
               him
               who
               hath
               the
               charge
               of
               them
               ,
               under
               the
               penalty
               of
               the
               whip
               ;
               as
               also
               the
               people
               being
               forbidden
               ,
               under
               a
               fine
               ,
               to
               give
               Alms
               elsewhere
               then
               at
               the
               places
               appointed
               for
               that
               purpose
               .
               The
               children
               of
               either
               sex
               must
               be
               put
               out
               for
               some
               certain
               number
               of
               years
               to
               Masters
               and
               Mistresses
               that
               will
               take
               charge
               of
               them
               .
               Likewise
               such
               fellows
               as
               understand
               any
               Mystery
               or
               Craft
               shall
               be
               dispos'd
               of
               to
               Masters
               ;
               to
               whom
               ,
               upon
               that
               account
               ,
               and
               to
               all
               those
               who
               shall
               have
               the
               care
               of
               such
               poor
               ,
               shall
               be
               granted
               the
               most
               priviledges
               and
               immunities
               ,
               both
               Royal
               and
               Civil
               ,
               and
               of
               Communities
               ,
               that
               the
               rest
               of
               the
               inhabitants
               of
               the
               place
               can
               allow
               .
               Out
               of
               the
               body
               of
               which
               inhabitants
               shall
               be
               chosen
               ,
               from
               time
               to
               time
               ,
               the
               most
               considerable
               persons
               to
               govern
               them
               ,
               who
               shall
               not
               be
               admitted
               to
               the
               highest
               Offices
               without
               having
               first
               pass'd
               through
               this
               .
               Such
               as
               are
               able
               to
               do
               nothing
               else
               shall
               be
               imploy'd
               in
               publick
               works
               ,
               repairing
               of
               Bridges
               ,
               Banks
               ,
               Causeys
               ,
               or
               Buildings
               ,
               at
               the
               charge
               of
               the
               Proprietors
               .
               And
               ,
               to
               the
               end
               ,
               that
               all
               these
               poor
               may
               find
               a
               livelihood
               ,
               they
               shall
               buy
               all
               their
               Victuals
               one
               of
               another
               ,
               and
               have
               certain
               Counters
               instead
               of
               money
               peculiarly
               current
               amongst
               themselves
               .
               Aged
               persons
               incapable
               of
               labour
               shall
               have
               the
               care
               of
               the
               little
               children
               .
               Such
               as
               are
               fit
               to
               travel
               shall
               be
               sent
               to
               the
               Plantations
               of
               
                 New
                 France
              
               .
               But
               all
               this
               with
               such
               restrictions
               and
               modifications
               as
               the
               circumstances
               of
               each
               place
               shall
               require
               .
               This
               design
               will
               be
               much
               further'd
               by
               new
               inventions
               ,
               by
               working
               at
               Mills
               ,
               by
               combing
               old
               wool
               and
               stuffs
               ;
               by
               cleansing
               the
               streets
               by
               night
               ,
               and
               many
               other
               occupations
               .
            
          
        
         
           
             CONFERENCE
             XXXVI
             .
          
           
             
               I.
               Of
               the
               tying
               of
               the
               Point
               .
               II.
               Which
               is
               the
               greatest
               of
               all
               Vices
               .
            
          
           
             
               I.
               Of
               the
               tying
               of
               the
               Point
               .
            
             
               THis
               obstacle
               ,
               proceeding
               from
               the
               jealousie
               of
               Corrivals
               ,
               or
               Covetousness
               of
               Parents
               ,
               is
               a
               Ligature
               ,
               by
               which
               ,
               with
               certain
               words
               pronounc'd
               during
               the
               nuptial
               benediction
               ,
               a
               man
               becomes
               incapable
               of
               rendring
               to
               his
               wife
               the
               legitimate
               duty
               of
               Marriage
               .
               This
               kind
               of
               enchantment
               is
               ,
               as
               all
               others
               ,
               of
               the
               Devil's
               invention
               ,
               who
               bearing
               an
               irreconcilable
               hatred
               to
               man
               ,
               endeavours
               all
               he
               can
               to
               hinder
               the
               fruit
               of
               generation
               and
               of
               the
               Sacrament
               of
               marriage
               ,
               by
               which
               man
               acquires
               that
               immortality
               in
               his
               species
               and
               his
               successors
               ,
               which
               that
               evil
               spirit
               caus'd
               him
               
               to
               lose
               in
               his
               individual
               .
               'T
               is
               one
               of
               his
               old
               impostures
               .
               Virgil
               speaks
               of
               it
               in
               his
               eighth
               Eclogue
               ,
               where
               he
               makes
               mention
               of
               three
               knots
               made
               with
               three
               ribbands
               of
               different
               colours
               ,
               and
               of
               certain
               words
               of
               enchantment
               .
               S.
               Augustine
               ,
               in
               the
               second
               Book
               ,
               and
               twentieth
               Chapter
               ,
               of
               Christian
               Doctrine
               ,
               declaims
               against
               these
               Sorceries
               .
               Our
               Salick
               Law
               ,
               tit
               .
               22.
               sect
               .
               4.
               makes
               mention
               of
               some
               Sorcerers
               who
               hinder
               issue
               by
               ligatures
               .
               In
               our
               time
               this
               kind
               of
               Maleficium
               hath
               been
               so
               common
               that
               it
               would
               be
               ridiculous
               to
               call
               the
               experience
               of
               it
               in
               question
               .
               But
               since
               the
               author
               of
               it
               is
               the
               spirit
               of
               darkness
               ,
               't
               is
               no
               wonder
               that
               we
               see
               not
               a
               whit
               in
               the
               inquiry
               of
               its
               causes
               .
            
             
               The
               Second
               said
               ,
               That
               he
               could
               not
               attribute
               this
               impediment
               of
               generation
               to
               charms
               and
               enchantments
               ,
               but
               rather
               to
               the
               power
               of
               the
               Imagination
               ,
               which
               is
               of
               great
               moment
               in
               this
               case
               ;
               as
               we
               see
               also
               in
               Love
               or
               Hatred
               ,
               which
               ,
               though
               by
               several
               ways
               ,
               render
               a
               man
               incapable
               of
               this
               action
               .
               For
               if
               one
               be
               sollicited
               by
               a
               woman
               whom
               he
               thinks
               unhandsome
               and
               hates
               ,
               he
               cannot
               satisfie
               her
               ,
               because
               sadness
               makes
               his
               spirits
               to
               retire
               .
               Another
               being
               surpriz'd
               with
               the
               enjoyment
               of
               some
               rare
               beauty
               ,
               becomes
               alike
               impotent
               ,
               because
               joy
               dissipates
               the
               same
               spirits
               .
               The
               desire
               of
               doing
               well
               ,
               and
               the
               fear
               of
               failing
               ,
               are
               also
               frequently
               obstacles
               to
               it
               ;
               witness
               the
               impotence
               of
               
                 Ovid
                 ,
                 Regnier
              
               ,
               the
               man
               mention'd
               in
               Petronius
               ,
               the
               Count
               spoken
               of
               by
               Montague
               ,
               and
               many
               others
               .
               Now
               these
               passions
               making
               an
               impression
               in
               the
               Phancie
               ,
               disturb
               and
               hinder
               it
               from
               moving
               the
               Appetite
               ,
               and
               consequently
               the
               motive
               faculties
               ,
               depriving
               them
               by
               this
               means
               of
               their
               ordinary
               functions
               .
            
             
               The
               Third
               said
               ,
               There
               are
               two
               sorts
               of
               Impotence
               ,
               one
               natural
               ,
               and
               the
               other
               supernatural
               .
               The
               first
               happens
               two
               ways
               ;
               either
               through
               want
               of
               matter
               ,
               which
               is
               the
               geniture
               and
               spirits
               ,
               or
               through
               defect
               of
               emission
               .
               The
               former
               (
               not
               to
               mention
               the
               parts
               serving
               to
               generation
               )
               happens
               through
               the
               extinction
               of
               virility
               ,
               and
               that
               by
               reason
               of
               old
               age
               ,
               sickness
               ,
               violent
               exercises
               ,
               aliments
               or
               medicaments
               cold
               and
               dry
               ,
               and
               generally
               by
               all
               causes
               which
               dissolve
               the
               strength
               ,
               and
               dissipate
               the
               spirits
               and
               flatuosities
               ,
               as
               Rue
               ,
               according
               to
               Aristotle
               .
               The
               second
               defect
               proceeds
               from
               the
               obstruction
               of
               the
               Vessels
               ,
               or
               from
               a
               Resolution
               or
               Palsie
               befalling
               the
               foresaid
               parts
               .
               That
               which
               is
               supernatural
               is
               acknowledg'd
               according
               to
               the
               Canon
               by
               the
               practise
               of
               the
               Church
               ,
               which
               ordains
               the
               two
               parties
               to
               be
               unmarried
               ,
               if
               at
               the
               end
               of
               three
               years
               they
               cannot
               undo
               this
               Gordian
               knot
               in
               the
               presence
               of
               seven
               witnesses
               .
               It
               is
               made
               by
               Sorceries
               and
               charms
               ;
               which
               indeed
               have
               no
               action
               of
               themselves
               ;
               yet
               when
               men
               make
               use
               of
               them
               ,
               the
               Devil
               (
               according
               to
               a
               compact
               either
               tacite
               or
               express
               )
               acts
               with
               them
               imploying
               to
               that
               end
               the
               natural
               things
               whereof
               he
               hath
               perfect
               knowledge
               ,
               and
               hinders
               generation
               in
               two
               manners
               ;
               either
               by
               disturbing
               the
               phancie
               with
               some
               images
               and
               species
               of
               hatred
               and
               aversion
               ;
               or
               else
               by
               suspending
               the
               generative
               faculty
               by
               the
               dissipation
               
               of
               flatuosities
               ,
               retention
               of
               spirits
               ,
               and
               concretion
               of
               the
               geniture
               .
               Now
               natural
               impotence
               is
               discern'd
               from
               supernatural
               ,
               because
               the
               first
               is
               alwayes
               alike
               towards
               all
               sort
               of
               persons
               ,
               but
               the
               second
               is
               onely
               in
               reference
               to
               some
               particular
               Woman
               ,
               the
               Man
               being
               well
               enough
               dispos'd
               for
               all
               others
               .
               But
               change
               is
               to
               no
               purpose
               ,
               when
               the
               impotence
               is
               natural
               .
            
             
               The
               Fourth
               said
               ,
               That
               Ligature
               is
               a
               subverting
               of
               the
               order
               establish'd
               in
               order
               ,
               by
               which
               all
               things
               are
               destinated
               to
               some
               particular
               action
               ,
               and
               are
               lead
               to
               what
               is
               sutable
               for
               them
               .
               'T
               is
               an
               impediment
               whereby
               the
               actions
               of
               agents
               as
               it
               were
               repress'd
               and
               restrain'd
               ,
               and
               't
               is
               either
               Physical
               or
               Magical
               .
               The
               former
               proceeds
               from
               a
               particular
               Antipathy
               between
               two
               Agents
               ,
               the
               stronger
               whereof
               by
               some
               occult
               contrary
               property
               ,
               extinguishes
               and
               mortifies
               the
               virtue
               of
               the
               weaker
               .
               Thus
               Garlick
               or
               a
               Diamond
               hinder
               the
               Loadstone
               from
               attracting
               Iron
               ;
               Oyle
               keeps
               Amber
               from
               drawing
               straw
               ,
               and
               the
               spirits
               of
               the
               Basilisk
               fix
               those
               of
               a
               Man.
               The
               second
               ,
               of
               which
               kind
               is
               the
               tying
               of
               the
               Point
               ,
               is
               done
               by
               Magick
               ,
               which
               thereunto
               employes
               certain
               words
               ,
               images
               ,
               circles
               ,
               characters
               ,
               rings
               ,
               sounds
               ,
               numbers
               ,
               ointments
               ,
               philtres
               ,
               charmes
               ,
               imprecations
               ,
               sacrifices
               ,
               points
               ,
               and
               other
               such
               diabolical
               inventions
               ;
               but
               especially
               barbarous
               names
               without
               signification
               ,
               yea
               ,
               sometimes
               to
               that
               degree
               of
               impiety
               as
               to
               make
               use
               of
               sacred
               things
               ,
               as
               the
               divine
               appellations
               ,
               prayers
               ,
               and
               verses
               taken
               out
               of
               the
               Holy
               Scripture
               ,
               which
               it
               prophanes
               in
               its
               charmes
               and
               fascinations
               .
               Because
               ,
               as
               Saint
               Augustine
               saith
               ,
               the
               Devils
               cannot
               deceive
               Christians
               ,
               and
               therefore
               cover
               their
               poyson
               with
               a
               little
               honey
               ,
               to
               the
               end
               that
               the
               bitterness
               being
               disguis'd
               by
               the
               sweetness
               ,
               it
               may
               be
               the
               more
               easily
               swallow'd
               ,
               to
               their
               ruine
               .
               These
               Magical
               Ligatures
               ,
               if
               we
               may
               credit
               those
               who
               treat
               of
               them
               ,
               are
               almost
               infinite
               .
               For
               there
               are
               some
               particularly
               against
               Thieves
               ,
               restraining
               them
               from
               carrying
               away
               any
               thing
               out
               of
               the
               house
               ;
               others
               that
               hinder
               Merchants
               from
               buying
               or
               selling
               in
               certain
               Faires
               ,
               and
               retain
               ships
               in
               the
               Port
               so
               that
               they
               cannot
               get
               out
               to
               sea
               either
               by
               wind
               or
               oars
               ;
               or
               keep
               a
               mill
               from
               grinding
               ,
               the
               fire
               from
               burning
               ,
               the
               water
               from
               wetting
               ,
               the
               Earth
               from
               producing
               fruits
               and
               upholding
               buildings
               ,
               swords
               and
               all
               sorts
               of
               weapons
               ,
               and
               even
               lightning
               it self
               from
               doing
               mischief
               ,
               dogs
               from
               biting
               or
               barking
               ,
               the
               most
               swift
               and
               savage
               beasts
               from
               stirring
               or
               committing
               hurt
               ,
               and
               the
               blood
               of
               a
               wound
               from
               flowing
               .
               Yea
               ,
               if
               we
               believe
               Virgil
               ,
               there
               are
               some
               which
               draw
               down
               the
               Moon
               to
               the
               Earth
               ,
               and
               effect
               other
               like
               wonders
               ,
               by
               means
               ,
               for
               the
               most
               part
               ,
               ridiculous
               ,
               or
               prophane
               .
               Which
               nevertheless
               ,
               I
               conceive
               ,
               are
               to
               be
               referr'd
               either
               to
               natural
               causes
               ,
               or
               to
               the
               credulity
               of
               those
               who
               make
               use
               of
               them
               ,
               or
               to
               the
               illusions
               of
               the
               Devil
               ,
               or
               to
               the
               hidden
               pleasure
               of
               God
               ,
               sometimes
               permitting
               such
               impostures
               to
               deceive
               our
               senses
               ,
               for
               the
               punishing
               of
               the
               over-great
               curiosity
               of
               Men
               ,
               and
               chastising
               of
               the
               wicked
               .
               For
               I
               see
               not
               what
               power
               of
               action
               there
               is
               in
               a
               number
               even
               or
               odd
               ,
               a
               barbarous
               word
               pronounc'd
               
               lowdly
               or
               softly
               ,
               and
               in
               a
               certain
               order
               ,
               a
               figure
               square
               or
               triangular
               ,
               and
               such
               other
               things
               ,
               which
               being
               onely
               quantities
               have
               not
               any
               virtue
               ,
               power
               ,
               or
               action
               ;
               for
               these
               belong
               onely
               to
               Qualities
               .
            
             
               The
               Fifth
               said
               ,
               That
               we
               ought
               not
               to
               do
               as
               the
               vulgar
               do
               ,
               who
               refer
               almost
               every
               thing
               to
               supernatural
               causes
               .
               If
               they
               behold
               a
               Tempest
               ,
               or
               Lightning
               fall
               down
               upon
               any
               place
               ,
               they
               cry
               the
               Devil
               is
               broke
               loose
               .
               As
               for
               effects
               which
               are
               attributed
               to
               Occult
               Properties
               ,
               't
               is
               Sorcery
               ,
               as
               they
               say
               ,
               to
               doubt
               that
               the
               same
               are
               other
               then
               the
               works
               of
               Sorcerers
               .
               But
               we
               must
               rather
               imitate
               true
               Philosophers
               ,
               who
               never
               recurr
               to
               Occult
               Properties
               but
               where
               reasons
               fail
               them
               ;
               much
               less
               to
               supernatural
               causes
               ,
               so
               long
               as
               they
               can
               find
               any
               in
               nature
               ,
               how
               abstruse
               soever
               they
               may
               be
               .
               Those
               of
               this
               knot
               or
               impotence
               ,
               are
               of
               three
               sorts
               .
               Some
               proceed
               from
               the
               want
               of
               due
               Temper
               ,
               as
               from
               too
               great
               cold
               or
               heat
               ,
               either
               of
               the
               whole
               constitution
               ,
               or
               of
               the
               parts
               serving
               to
               generation
               .
               For
               a
               good
               Temperature
               being
               requisite
               to
               this
               action
               ,
               which
               is
               the
               most
               perfect
               of
               any
               Animal
               ,
               immoderate
               heat
               prejudices
               the
               same
               as
               much
               as
               cold
               ,
               because
               it
               dries
               the
               Body
               ,
               and
               instead
               of
               producing
               consumes
               the
               Spirits
               .
               The
               Second
               Cause
               is
               in
               the
               Mind
               ;
               for
               the
               Body
               is
               of
               it self
               immoveable
               ,
               unless
               it
               be
               agitated
               by
               the
               Soul
               which
               doth
               the
               same
               office
               to
               it
               that
               a
               Piper
               doth
               to
               his
               instrument
               ,
               which
               speaks
               not
               a
               jot
               if
               he
               blow
               not
               into
               it
               .
               Now
               the
               Phancy
               may
               be
               carri'd
               away
               else
               where
               ,
               or
               prepossess'd
               with
               fear
               ,
               or
               some
               other
               predominant
               passion
               :
               Whence
               ,
               he
               that
               imagines
               himself
               impotent
               ,
               and
               becomes
               so
               indeed
               ;
               and
               the
               first
               fault
               serves
               for
               a
               preparatory
               to
               the
               second
               .
               Hereupon
               ariseth
               ,
               first
               ,
               displeasure
               ,
               then
               despifing
               of
               the
               Women
               ,
               and
               so
               their
               common
               hatred
               augments
               the
               evil
               ,
               and
               makes
               it
               last
               ,
               till
               the
               conceit
               which
               produc'd
               it
               be
               cur'd
               by
               a
               contrary
               one
               .
               So
               Amasis
               King
               of
               Egypt
               being
               unsatisfactory
               to
               the
               fair
               Laodice
               his
               Wife
               ,
               was
               restor'd
               in
               Nature
               by
               sacrifices
               offer'd
               to
               Venus
               .
               And
               he
               of
               whom
               Galen
               speaks
               ,
               having
               his
               whole
               Body
               rub'd
               with
               Oyle
               of
               Sesamum
               ,
               in
               which
               the
               gall
               of
               a
               Crow
               had
               been
               boyl'd
               ,
               was
               cur'd
               of
               his
               impotence
               .
               And
               indeed
               those
               untyers
               of
               poynts
               make
               use
               of
               extravagant
               and
               uncouth
               things
               ,
               affording
               the
               Mind
               more
               ground
               of
               admiration
               then
               ratiocination
               ;
               As
               they
               advise
               the
               Man
               to
               make
               water
               through
               a
               wedding
               ring
               ,
               to
               be
               smoak'd
               with
               the
               burnt
               Tooth
               of
               a
               dead
               Man
               ,
               to
               pass
               over
               the
               threshold
               of
               a
               door
               ,
               or
               to
               sleep
               upon
               a
               pillow
               under
               which
               is
               plac'd
               a
               quill
               or
               hazle
               stick
               fill'd
               with
               quicksilver
               ,
               and
               steep'd
               with
               new
               wax
               ,
               to
               eat
               a
               Bird
               call'd
               a
               Wood-pecker
               ,
               to
               be
               unwarry'd
               and
               marry'd
               again
               to
               the
               same
               Woman
               ;
               and
               other
               such
               trifles
               .
               Now
               every
               thing
               that
               can
               trouble
               the
               Phancy
               ,
               can
               also
               bind
               it
               and
               make
               the
               Man
               impotent
               ;
               as
               every
               thing
               that
               can
               content
               and
               rectifie
               it
               ,
               may
               again
               unbind
               it
               ;
               there
               being
               examples
               of
               many
               ,
               who
               though
               ignorant
               of
               this
               wickedness
               have
               really
               bound
               it
               ,
               because
               the
               Husband
               onely
               saw
               them
               use
               the
               same
               gestures
               as
               those
               do
               who
               intend
               it
               ;
               as
               also
               of
               others
               who
               
               without
               any
               skill
               have
               unbound
               it
               .
               But
               when
               a
               Man
               is
               rightly
               dispos'd
               in
               all
               his
               parts
               ,
               and
               his
               Imagination
               not
               perverted
               ,
               and
               yet
               he
               finds
               himself
               impotent
               ;
               then
               ,
               and
               in
               no
               other
               case
               ,
               may
               we
               attribute
               the
               cause
               thereof
               to
               damnable
               Sorceries
               ;
               which
               ,
               as
               we
               must
               not
               alwayes
               credit
               ,
               so
               neither
               can
               we
               sometimes
               question
               .
            
             
               The
               Sixth
               said
               ,
               That
               indeed
               the
               near
               commerce
               of
               the
               Mind
               with
               the
               Body
               causeth
               that
               the
               one
               communicates
               its
               passions
               to
               the
               other
               .
               The
               Cholerick
               is
               easie
               to
               be
               displeas'd
               ;
               and
               he
               who
               is
               froward
               oftentimes
               acquires
               much
               Choler
               into
               his
               temper
               .
               Sadness
               increases
               the
               Melancholy
               Humour
               ,
               and
               this
               again
               causeth
               sadness
               .
               The
               Patients
               good
               opinion
               of
               his
               Physitian
               ,
               and
               of
               the
               success
               of
               his
               malady
               ,
               helps
               to
               cure
               him
               ;
               as
               the
               fear
               of
               Death
               oftentimes
               brings
               it
               ,
               and
               the
               apprehension
               of
               the
               Pestilence
               hath
               produc'd
               it
               .
               And
               in
               this
               case
               the
               indocility
               and
               the
               obedience
               of
               this
               Part
               (
               which
               seemes
               a
               Province
               disjoyn'd
               from
               the
               State
               ,
               constituted
               by
               the
               three
               principal
               parts
               of
               the
               individual
               )
               is
               less
               to
               be
               wonder'd
               at
               then
               the
               repugnance
               of
               his
               other
               members
               ;
               inasmuch
               as
               this
               concerns
               onely
               the
               species
               ,
               and
               denyes
               its
               use
               to
               Man
               during
               one
               part
               of
               his
               Life
               ,
               namely
               ,
               from
               his
               birth
               to
               his
               puberty
               ,
               and
               ordinarily
               in
               the
               latter
               years
               of
               his
               old
               age
               .
               But
               Fear
               hath
               oftentimes
               ty'd
               the
               Tongues
               of
               the
               ablest
               Men
               at
               such
               times
               as
               they
               have
               had
               most
               need
               of
               them
               .
               Yet
               this
               reason
               holds
               onely
               in
               such
               as
               are
               afraid
               of
               the
               tying
               of
               the
               point
               ;
               and
               many
               are
               found
               impotent
               who
               distrust
               nothing
               less
               ;
               and
               therefore
               all
               that
               can
               be
               said
               ,
               is
               ,
               that
               perhaps
               some
               other
               passions
               supply
               its
               room
               .
            
          
           
             
               II.
               Which
               is
               the
               greatest
               Vice.
               
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               There
               is
               but
               one
               goodness
               absolutely
               such
               ,
               namely
               ,
               God.
               All
               other
               things
               are
               term'd
               good
               by
               the
               participation
               and
               respect
               which
               they
               have
               to
               the
               divine
               goodness
               ,
               or
               by
               the
               comparison
               made
               of
               one
               with
               another
               ,
               and
               according
               to
               the
               different
               estates
               and
               professions
               of
               Men.
               Thus
               ,
               amongst
               Divines
               ,
               he
               is
               call'd
               a
               good
               Man
               who
               hath
               most
               Piety
               ;
               amongst
               Merchants
               ,
               he
               who
               hath
               most
               credit
               .
               But
               when
               a
               Captain
               bids
               his
               Souldiers
               behave
               themselves
               like
               
                 gens
                 de
                 bien
              
               ,
               good
               Men
               ,
               his
               meaning
               is
               ,
               that
               they
               defeat
               the
               Enemy
               ,
               and
               not
               give
               ground
               .
               Even
               the
               lowest
               rank
               of
               actions
               have
               their
               kind
               of
               goodness
               .
               So
               we
               call
               him
               a
               good
               Man
               who
               leaves
               his
               Wife
               to
               do
               all
               .
               Since
               therefore
               Evil
               or
               Vice
               is
               nothing
               else
               but
               the
               privation
               of
               goodness
               and
               Virtue
               ,
               the
               reason
               of
               either
               is
               the
               same
               ,
               and
               the
               word
               Great
               ,
               in
               the
               question
               ,
               shews
               that
               't
               is
               onely
               comparison
               intended
               in
               it
               ;
               nothing
               being
               great
               but
               in
               comparison
               of
               something
               less
               .
               Wherefore
               this
               question
               ought
               to
               be
               resolv'd
               severally
               in
               each
               profession
               ,
               and
               according
               to
               the
               different
               estate
               of
               persons
               .
               Thus
               taking
               the
               word
               Vice
               lagely
               for
               Evil
               ,
               the
               greatest
               in
               Divinity
               is
               Atheisme
               ;
               and
               the
               next
               ,
               Heresie
               ;
               the
               first
               rendring
               a
               Man
               a
               beast
               ,
               the
               second
               making
               him
               shake
               off
               the
               yoke
               of
               the
               Church
               .
               The
               greatest
               Vice
               of
               a
               States-man
               is
               
               Imprudence
               ;
               of
               a
               Souldier
               ,
               Cowardice
               ;
               of
               a
               Friend
               ,
               Treachery
               ;
               of
               a
               Physitian
               ,
               playing
               the
               Mountebank
               or
               Cheat
               ;
               of
               a
               Lawyer
               or
               Procurator
               ,
               Prevarication
               ,
               and
               when
               he
               sells
               the
               Cause
               of
               his
               Country
               ;
               of
               a
               Judge
               ,
               Injustice
               ;
               of
               a
               Merchant
               ,
               false
               Weights
               and
               Measures
               ;
               of
               a
               Notary
               ,
               Falsification
               or
               Forgery
               ;
               of
               a
               Labourer
               ,
               purloining
               the
               Seed
               ;
               of
               a
               Father
               ,
               forgetfulness
               of
               his
               Family
               ;
               of
               a
               Wife
               ,
               Adultery
               ;
               of
               a
               Child
               ,
               Disobedience
               ;
               of
               a
               Servant
               ,
               Domestick
               Thieft
               .
            
             
               The
               Second
               said
               ,
               That
               the
               different
               inclination
               and
               judgement
               of
               Nations
               is
               solely
               of
               consideration
               herein
               .
               'T
               was
               no
               Vice
               at
               Sparta
               to
               be
               a
               subtle
               Thief
               ,
               nor
               at
               present
               among
               those
               roamers
               who
               take
               upon
               them
               the
               name
               of
               Egyptians
               ;
               but
               amongst
               people
               of
               Honour
               ,
               't
               is
               one
               of
               the
               most
               ignominious
               .
               And
               as
               for
               Drunkenness
               ,
               the
               Northern
               Nations
               and
               we
               do
               not
               agree
               about
               it
               .
               Yet
               if
               Vices
               be
               consider'd
               in
               general
               ,
               some
               one
               may
               be
               assign'd
               greater
               then
               all
               the
               rest
               in
               Humane
               Society
               .
               For
               of
               corporeal
               things
               which
               we
               call
               great
               ,
               there
               are
               some
               which
               are
               so
               onely
               in
               comparisons
               of
               individual
               of
               the
               same
               species
               ;
               so
               the
               same
               size
               which
               denominates
               a
               Dog
               great
               ,
               denominates
               a
               Horse
               small
               .
               But
               some
               are
               greater
               then
               all
               others
               ,
               namely
               ,
               the
               highest
               of
               the
               Heavens
               .
               So
               likewise
               there
               are
               some
               Vices
               greater
               ,
               and
               some
               less
               ,
               compar'd
               one
               with
               another
               ;
               as
               Theft
               with
               Sacriledge
               .
               But
               there
               is
               also
               some
               one
               greater
               then
               all
               others
               ,
               which
               I
               conceive
               to
               be
               Pride
               ,
               not
               onely
               in
               comparison
               of
               Humility
               ,
               its
               contrary
               ,
               the
               foundation
               of
               all
               Christian
               and
               Moral
               Virtues
               ,
               but
               also
               because
               all
               Vices
               take
               their
               original
               from
               it
               .
               'T
               is
               that
               which
               caus'd
               the
               fall
               of
               Angels
               and
               the
               first
               Man
               ,
               which
               hath
               caus'd
               and
               continu'd
               all
               the
               mischiefs
               which
               befall
               us
               .
               Yea
               ,
               't
               is
               not
               onely
               the
               greatest
               ,
               but
               also
               the
               most
               odious
               .
               As
               is
               prov'd
               ,
               in
               that
               if
               you
               see
               a
               Prodigal
               ,
               a
               Miser
               ,
               a
               debauch'd
               person
               ,
               a
               Thief
               ,
               or
               a
               very
               Murtherer
               pass
               by
               ,
               you
               are
               not
               mov'd
               to
               so
               much
               hatred
               against
               them
               ,
               as
               against
               some
               proud
               fool
               ;
               who
               beholding
               others
               disdainfully
               ,
               knows
               not
               in
               what
               posture
               to
               put
               himself
               .
            
             
               Of
               those
               which
               spoke
               afterwards
               ,
               One
               said
               that
               he
               distinguish'd
               Vice
               from
               Sin
               ,
               and
               Malice
               ,
               or
               Enormity
               .
               The
               first
               being
               an
               habitude
               to
               evil
               ,
               the
               second
               the
               act
               thereof
               ,
               and
               the
               third
               the
               deformity
               which
               follows
               them
               both
               .
               Another
               held
               Atheisme
               to
               be
               the
               greatest
               Vice.
               Others
               said
               ,
               it
               was
               the
               sin
               against
               Nature
               .
               One
               assign'd
               Philautie
               ,
               or
               the
               inordinate
               love
               of
               ones
               self
               ,
               as
               being
               the
               impulsive
               cause
               of
               all
               other
               Vices
               ,
               to
               Ingratitude
               ,
               Covetousness
               and
               Idleness
               ;
               each
               maintaining
               the
               same
               to
               be
               the
               root
               of
               all
               other
               evils
               .
               Injustice
               was
               also
               instanc'd
               to
               comprehend
               all
               Vices
               ,
               as
               Justice
               contains
               in
               it self
               all
               Virtues
               .
               For
               he
               who
               is
               proud
               ,
               covetous
               ,
               prodigal
               ,
               or
               a
               Murtherer
               ,
               would
               not
               be
               so
               if
               he
               were
               not
               unjust
               ,
               whilst
               he
               attributes
               more
               to
               himself
               ,
               and
               less
               to
               others
               ,
               then
               is
               due
               .
               And
               for
               conclusion
               it
               was
               said
               ,
               That
               as
               of
               the
               diseases
               of
               the
               Body
               ,
               those
               are
               term'd
               the
               greatest
               which
               invade
               the
               most
               noble
               part
               ,
               or
               have
               the
               most
               
               dangerous
               symptomes
               ;
               (
               as
               the
               prick
               of
               a
               pin
               in
               the
               heart
               is
               more
               mortal
               then
               the
               cutting
               off
               of
               an
               arm
               ,
               and
               the
               same
               puncture
               is
               more
               perillous
               when
               Convulsions
               thereupon
               befall
               the
               whole
               body
               ,
               then
               a
               wound
               with
               a
               sword
               in
               some
               fleshy
               part
               without
               any
               accidents
               ;
               )
               so
               Ignorance
               and
               Imprudence
               are
               the
               greatest
               vices
               ,
               because
               they
               possess
               the
               most
               noble
               Faculty
               of
               man
               ,
               the
               Understanding
               ,
               and
               produce
               all
               the
               rest
               .
            
             
               At
               the
               hour
               of
               Inventions
               ,
               a
               Proposition
               was
               reported
               to
               draw
               Smith's-coal
               out
               of
               the
               lands
               of
               this
               Kingdom
               ,
               and
               in
               so
               doing
               to
               cut
               channels
               for
               the
               draining
               of
               Marshes
               ,
               and
               making
               rivers
               Navigable
               ,
               in
               order
               to
               the
               conveniency
               of
               transportation
               ,
               sacilitation
               of
               commerce
               ,
               feeding
               of
               Cattel
               ,
               and
               preservation
               of
               Forests
               .
               This
               Invention
               ,
               besides
               the
               advantage
               it
               will
               bring
               to
               the
               meaner
               sort
               of
               people
               ,
               in
               reference
               to
               their
               domestick
               fuel
               ,
               is
               of
               much
               benefit
               for
               the
               making
               of
               Brick
               ,
               Tile
               and
               Lime
               ;
               as
               much
               of
               which
               may
               be
               made
               thereby
               in
               three
               days
               as
               is
               made
               in
               eight
               or
               nine
               with
               wood
               ,
               which
               is
               the
               ordinary
               fashion
               .
               It
               will
               be
               a
               matter
               of
               great
               saving
               to
               the
               whole
               Kingdom
               ,
               especially
               to
               the
               abovesaid
               Artists
               ,
               who
               are
               here
               in
               great
               number
               ,
               and
               are
               forc'd
               to
               buy
               such
               Coal
               from
               England
               at
               dear
               rates
               .
               The
               Proposer
               offer'd
               to
               continue
               the
               experience
               which
               he
               had
               made
               thereof
               ,
               at
               his
               own
               charges
               ,
               for
               satisfaction
               of
               the
               curious
               .
            
          
        
         
           
             CONFERENCE
             XXXVII
             .
          
           
             
               I.
               Of
               the
               Cabala
               .
               II.
               Whether
               the
               truth
               ought
               always
               to
               be
               spoken
               .
            
          
           
             
               I.
               Of
               the
               Cabala
               .
            
             
               THat
               which
               hath
               hapned
               to
               many
               other
               words
               ,
               as
               Tyrant
               and
               Magician
               ,
               which
               at
               their
               first
               institution
               were
               taken
               in
               a
               good
               sense
               ,
               but
               have
               abusively
               degenerated
               into
               odious
               significations
               ,
               is
               found
               likewise
               in
               the
               word
               Cabala
               ,
               which
               (
               according
               to
               its
               genuine
               importance
               )
               signifies
               nothing
               else
               but
               Tradition
               ,
               and
               comes
               from
               the
               Verb
               Cabal
               ,
               denoting
               with
               the
               Hebrews
               
                 to
                 give
              
               or
               receive
               .
               'T
               is
               a
               mystical
               doctrine
               concerning
               God
               and
               the
               creatures
               ,
               which
               the
               Jews
               receiv'd
               by
               tradition
               from
               Father
               to
               Son.
               If
               we
               may
               give
               credit
               to
               them
               ,
               it
               Began
               in
               Adam
               ,
               who
               had
               a
               perfect
               knowledge
               not
               only
               of
               the
               whole
               nature
               and
               property
               of
               things
               corporeal
               ;
               but
               also
               of
               the
               Divine
               nature
               ,
               of
               the
               mysteries
               of
               Religion
               ,
               and
               of
               the
               redemption
               of
               mankind
               ,
               which
               his
               Angel
               Raziel
               assur'd
               him
               was
               to
               come
               to
               pass
               by
               means
               of
               a
               just
               man
               whose
               name
               should
               consist
               of
               four
               letters
               [
               which
               is
               the
               cause
               ,
               say
               they
               ,
               that
               most
               part
               of
               the
               Hebrew
               names
               are
               of
               four
               letters
               in
               their
               language
               ,
               wherein
               the
               vowels
               are
               no
               letters
               ]
               Adam
               taught
               these
               mysteries
               to
               his
               
               children
               ;
               they
               to
               their
               successors
               until
               Abraham
               and
               the
               Patriarchs
               .
               But
               ,
               they
               say
               ,
               Moses
               learn'd
               it
               anew
               from
               the
               mouth
               of
               God
               during
               the
               forty
               days
               that
               he
               was
               in
               the
               Mount
               ,
               where
               he
               receiv'd
               two
               Laws
               ,
               one
               written
               with
               the
               hand
               of
               God
               ,
               compriz'd
               in
               the
               two
               Tables
               of
               stone
               ;
               the
               other
               not
               written
               and
               more
               mysterious
               :
               the
               former
               for
               all
               in
               general
               ,
               the
               latter
               for
               the
               learned
               and
               skill'd
               in
               mysteries
               of
               Religion
               :
               which
               is
               that
               which
               Moses
               taught
               the
               seventy
               Elders
               of
               the
               People
               ,
               chosen
               by
               himself
               according
               to
               the
               counsel
               of
               Jethro
               his
               Father-in-law
               ;
               and
               they
               transfer'd
               the
               same
               to
               the
               Prophets
               ,
               Doctors
               of
               the
               Law
               ,
               Scribes
               ,
               Pharisees
               ,
               Rabbines
               ,
               and
               Cabalists
               .
            
             
               The
               Second
               said
               ,
               That
               in
               order
               to
               judge
               of
               the
               Cabala
               ,
               't
               is
               requisite
               to
               know
               what
               the
               Philosophy
               of
               the
               Jews
               was
               ;
               as
               the
               Stoicks
               ,
               Peripateticks
               ,
               Pyrrhonians
               ,
               and
               other
               Philosophers
               ,
               had
               their
               peculiar
               Sects
               .
               'T
               is
               divided
               commonly
               into
               that
               of
               things
               ,
               and
               that
               of
               words
               or
               names
               .
               The
               first
               is
               call'd
               by
               the
               Rabbines
               Bereschit
               ,
               the
               second
               Mercana
               .
               That
               which
               treats
               of
               things
               ,
               by
               the
               Cabalists
               call'd
               Sephiroch
               ,
               that
               is
               to
               say
               ,
               numbers
               or
               knowledges
               (
               for
               with
               them
               ,
               to
               number
               and
               to
               know
               are
               almost
               synonymous
               )
               is
               either
               Philosophical
               or
               Theological
               .
               The
               Philosophical
               comprehends
               their
               Logick
               ,
               Physicks
               ,
               Metaphysicks
               ,
               and
               Astronomy
               .
               In
               Logick
               they
               treat
               of
               the
               ten
               lesser
               Sephiroth
               ;
               which
               are
               so
               many
               steps
               or
               degrees
               for
               attaining
               to
               the
               knowledge
               of
               all
               things
               ,
               by
               means
               of
               Sense
               ,
               Knowledge
               ,
               or
               Faith
               ;
               and
               they
               are
               divided
               into
               three
               Regions
               .
               In
               the
               lowest
               ,
               which
               is
               made
               by
               the
               sense
               ,
               are
               (
               1
               )
               the
               Object
               ,
               (
               2
               )
               the
               Medium
               or
               Diaphanum
               ,
               (
               3
               )
               the
               External
               sense
               .
               In
               the
               second
               and
               middle
               region
               are
               ,
               (
               4
               )
               the
               Internal
               or
               common
               Sense
               ,
               (
               5
               )
               the
               Imagination
               or
               Phancie
               ,
               (
               6
               )
               the
               Estimative
               Faculty
               or
               inferior
               Judgement
               .
               In
               the
               third
               and
               supream
               (
               7
               )
               the
               Superior
               and
               Humane
               Judgement
               .
               (
               8
               )
               Reason
               .
               (
               9
               )
               The
               Intellect
               ;
               (
               10
               )
               and
               lastly
               ,
               the
               Understanding
               or
               Mens
               ;
               which
               performs
               the
               same
               office
               to
               the
               Soul
               that
               the
               Eye
               doth
               to
               the
               Body
               whom
               it
               enlightens
               .
               For
               example
               ,
               when
               I
               hear
               a
               Cannon
               discharg'd
               ,
               the
               sound
               comes
               to
               my
               ears
               by
               the
               medium
               of
               the
               air
               ,
               then
               the
               Common
               Sense
               receiving
               this
               species
               of
               the
               sound
               transmits
               the
               same
               to
               the
               Imagination
               ,
               and
               the
               Estimative
               Faculty
               judges
               thereof
               simply
               ,
               as
               beasts
               would
               do
               ;
               afterwards
               the
               Judgement
               apprehends
               the
               essence
               of
               the
               sound
               ,
               Reason
               searches
               the
               causes
               thereof
               ,
               and
               the
               Intellect
               considers
               them
               ;
               but
               lastly
               ,
               the
               Understanding
               or
               Mens
               ,
               call'd
               by
               the
               Cabalists
               Ceter
               ,
               that
               is
               ,
               a
               Crown
               (
               by
               way
               of
               excellence
               )
               receiving
               light
               from
               on
               high
               irradiates
               the
               Intellect
               ,
               and
               this
               all
               the
               other
               Faculties
               .
               And
               these
               are
               the
               degrees
               of
               Cabalistical
               knowledge
               .
               In
               the
               other
               parts
               of
               their
               Philosophy
               they
               treat
               of
               the
               fifty
               gates
               of
               light
               .
               Whereof
               the
               1.
               is
               the
               Divine
               Essence
               ,
               the
               Symbol
               of
               which
               is
               the
               Tetragrammaton
               and
               ineffable
               name
               of
               God
               ;
               The
               2.
               gate
               is
               the
               Archetypal
               World
               ;
               the
               knowledge
               of
               which
               two
               gates
               ,
               they
               say
               ,
               was
               hid
               even
               to
               Moses
               .
               The
               3.
               is
               the
               Earth
               ;
               4.
               
               Matter
               ;
               5.
               
               Vacuum
               
               or
               Privation
               ;
               6.
               
               The
               Abysse
               ;
               7.
               
               The
               Fire
               ;
               8.
               
               The
               Air
               ;
               9.
               
               The
               Water
               ;
               10.
               
               The
               Light
               ;
               11.
               
               The
               Day
               ;
               12.
               
               Accidents
               ;
               13.
               
               The
               Night
               ;
               14.
               
               The
               Evening
               ;
               15.
               
               The
               Morning
               .
               And
               after
               many
               other
               things
               they
               constitute
               Man
               for
               the
               50th
               gate
               .
               To
               arrive
               to
               the
               knowledge
               of
               these
               50
               gates
               ,
               they
               have
               invented
               32
               Flambeaux
               or
               Torches
               to
               guide
               them
               into
               the
               secrets
               contained
               therein
               ,
               which
               they
               call
               the
               paths
               of
               Wisdom
               ,
               namely
               the
               Intelligence
               miraculous
               or
               occult
               ,
               Intelligence
               sanctifying
               ,
               resplendent
               ,
               pure
               ,
               dispositive
               ,
               eternal
               ,
               corporeal
               ,
               &c.
               
               The
               Theological
               Cabala
               treats
               of
               God
               and
               Angles
               .
               Of
               God
               ,
               by
               expounding
               the
               names
               of
               12
               and
               42
               letters
               ,
               yea
               they
               attribute
               seven
               hundred
               several
               ones
               to
               him
               ;
               and
               particularly
               the
               ten
               Divine
               Attributes
               ,
               which
               they
               term
               the
               grand
               Sephiroth
               ,
               namely
               ,
               Infinity
               ,
               Wisdom
               ,
               Intelligence
               ,
               Clemency
               or
               Goodness
               ,
               Severity
               ,
               Ornament
               ,
               Triumph
               ,
               Confession
               of
               praise
               ,
               Foundation
               and
               Royalty
               ,
               whereby
               God
               governs
               all
               things
               by
               weight
               ,
               number
               ,
               and
               measure
               .
               Of
               Angels
               ,
               namely
               of
               the
               32
               abovesaid
               Intelligences
               ,
               call'd
               by
               them
               the
               paths
               of
               wisdom
               (
               for
               they
               make
               them
               so
               many
               Angels
               )
               and
               of
               seventy
               two
               other
               Angels
               ;
               the
               names
               they
               compose
               of
               the
               19
               ,
               20
               ,
               and
               21.
               
               Verses
               of
               the
               14.
               
               Chapter
               of
               Exodus
               ,
               in
               each
               of
               which
               there
               being
               72
               letters
               ,
               they
               form
               the
               name
               of
               the
               first
               Angel
               out
               of
               the
               three
               first
               letters
               of
               each
               Verse
               ;
               the
               name
               of
               the
               second
               ,
               out
               of
               the
               three
               second
               letters
               of
               the
               same
               Verses
               ;
               and
               so
               the
               rest
               ,
               adding
               at
               the
               end
               of
               every
               word
               the
               names
               of
               God
               ,
               Jah
               or
               El
               ,
               the
               former
               whereof
               denotes
               God
               as
               he
               exists
               ,
               and
               the
               latter
               signifies
               Mighty
               or
               Strong
               God.
               The
               Cabala
               which
               treats
               of
               words
               and
               names
               is
               nothing
               else
               but
               the
               practice
               of
               Grammar
               ,
               Arithmetick
               and
               Geometry
               .
               They
               divide
               it
               into
               three
               kinds
               .
               The
               first
               whereof
               is
               called
               Notarickon
               ,
               when
               of
               several
               first
               or
               last
               letters
               of
               some
               word
               is
               fram'd
               a
               single
               one
               ;
               as
               in
               our
               Acrosticks
               .
               The
               second
               ,
               Gématrie
               ,
               when
               the
               letters
               of
               one
               name
               answer
               to
               the
               letters
               of
               another
               by
               Arithmetical
               proportion
               ;
               (
               the
               Hebrews
               as
               well
               as
               the
               Greeks
               making
               use
               of
               their
               letters
               to
               number
               withall
               .
               )
               Whence
               some
               Moderns
               have
               affirm'd
               that
               Christianity
               will
               last
               seven
               thousand
               years
               ,
               because
               the
               letters
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               of
               the
               same
               value
               in
               number
               with
               those
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               The
               third
               is
               call'd
               Themurath
               ,
               which
               is
               a
               transposition
               of
               letters
               ,
               like
               that
               of
               our
               Anagrams
               ,
               the
               most
               common
               way
               of
               which
               is
               to
               change
               the
               last
               letter
               of
               the
               Alphabet
               into
               the
               first
               ;
               and
               on
               the
               contrary
               ;
               to
               which
               kind
               are
               referr'd
               the
               words
               and
               verses
               which
               are
               read
               backwards
               ,
               such
               as
               this
               :
               
                 
                   opus
                   
                   l
                   
                   I.
                   Deus
                   elati
                   mutatum
                   Itale
                   suedi
                   .
                   
                   l
                   
                   supo
                
              
               
               Thus
               ,
               they
               prove
               by
               the
               first
               word
               of
               Geneses
               ,
               which
               is
               Bereschit
               ,
               that
               the
               world
               was
               created
               in
               Autumn
               ,
               because
               in
               this
               word
               is
               found
               that
               of
               Bethisri
               ,
               which
               signifies
               Autumn
               :
               And
               that
               the
               Law
               ought
               be
               kept
               in
               the
               heart
               ,
               because
               the
               first
               letter
               of
               the
               Law
               is
               Beth
               ,
               and
               the
               last
               Lamed
               ,
               which
               two
               letters
               being
               put
               together
               ,
               and
               read
               after
               their
               mode
               ,
               which
               is
               backwards
               ,
               make
               Leb
               ,
               which
               signifies
               the
               heart
               .
            
             
               The
               Third
               said
               ,
               If
               the
               word
               Cabala
               be
               taken
               for
               a
               tradition
               ,
               that
               is
               to
               say
               ,
               the
               manner
               in
               which
               the
               Jews
               made
               their
               sacrifices
               and
               prayers
               according
               to
               the
               instruction
               which
               they
               had
               from
               Father
               to
               Son
               concerning
               the
               same
               ,
               it
               deserves
               to
               be
               esteem'd
               for
               its
               antiquity
               ,
               although
               it
               be
               abolish'd
               .
               And
               the
               more
               in
               regard
               of
               the
               Hieroglyphical
               and
               mysterious
               names
               of
               God
               and
               Angels
               which
               it
               contains
               ;
               and
               whereof
               whosoever
               should
               have
               a
               perfect
               and
               intire
               knowledge
               would
               find
               nothing
               impossible
               .
               'T
               was
               by
               this
               means
               ,
               say
               they
               ,
               that
               Moses
               divided
               the
               waters
               of
               the
               Red
               Sea
               ,
               and
               did
               so
               many
               other
               miracles
               ,
               because
               he
               had
               written
               at
               the
               end
               of
               his
               Rod
               the
               name
               of
               Jehovah
               .
               For
               if
               it
               be
               true
               that
               black
               Magick
               can
               do
               wonders
               by
               the
               help
               of
               malignant
               spirits
               ,
               why
               not
               the
               Cabala
               ,
               with
               more
               reason
               ,
               by
               means
               of
               the
               names
               of
               God
               ,
               and
               the
               Angels
               of
               light
               ,
               with
               whom
               the
               Cabalists
               render
               themselves
               friends
               and
               familias
               ?
               Our
               Lord
               seems
               to
               confirm
               the
               same
               ,
               when
               he
               commands
               his
               Apostles
               to
               make
               use
               of
               his
               name
               for
               casting
               Devils
               out
               of
               the
               possessed
               ,
               and
               to
               heal
               diseases
               ,
               as
               they
               did
               ,
               and
               the
               Church
               hath
               done
               ,
               after
               them
               ,
               to
               this
               day
               .
               The
               victory
               of
               
                 Judas
                 Maccabaeus
              
               against
               the
               enemies
               of
               his
               Religion
               ,
               hapning
               by
               means
               of
               a
               sign
               of
               four
               letters
               ;
               that
               of
               Antiochus
               over
               the
               Galatae
               ,
               by
               a
               Pentagone
               ;
               that
               of
               Constantine
               the
               great
               ,
               by
               the
               sign
               of
               the
               Cross
               ;
               and
               the
               Thau
               wherewith
               the
               Scripture
               arms
               the
               foreheads
               of
               the
               faithful
               ,
               demonstrate
               that
               figures
               are
               not
               wholly
               inefficacious
               .
               The
               Critical
               days
               of
               Diseases
               ,
               and
               the
               practice
               of
               Physitians
               ,
               who
               administer
               their
               Pills
               in
               odd
               number
               ,
               which
               the
               Pythagoreans
               call
               the
               masculine
               number
               ,
               shew
               likewise
               that
               all
               kind
               of
               vertue
               cannot
               be
               deny'd
               to
               number
               ,
               and
               consequently
               that
               the
               Cabala
               is
               not
               to
               be
               blam'd
               for
               making
               account
               of
               numbers
               ,
               names
               and
               figures
               ,
               the
               knowledge
               whereof
               would
               undoubtedly
               be
               most
               excellent
               did
               it
               not
               surpass
               the
               reach
               of
               humane
               capacity
               ,
               which
               cannot
               comprehend
               the
               connexion
               which
               there
               is
               between
               the
               name
               and
               the
               thing
               which
               it
               denotes
               ,
               the
               number
               and
               the
               thing
               numbred
               ,
               and
               figure
               and
               the
               thing
               figured
               .
               For
               since
               the
               external
               figure
               of
               a
               man
               or
               other
               animal
               gives
               me
               to
               know
               his
               substance
               which
               I
               see
               not
               ,
               and
               the
               species
               of
               this
               figure
               entring
               into
               my
               senses
               suffices
               to
               make
               me
               conceive
               the
               thing
               without
               its
               stirring
               out
               of
               its
               place
               ;
               why
               shall
               not
               the
               names
               ,
               and
               particularly
               those
               impos'd
               on
               things
               by
               our
               first
               Parent
               in
               the
               Hebrew
               language
               ,
               have
               as
               necessary
               a
               signification
               and
               connexion
               with
               things
               as
               the
               other
               accidents
               which
               are
               the
               objects
               of
               our
               senses
               ?
               And
               why
               shall
               we
               not
               believe
               the
               same
               of
               the
               letters
               which
               represent
               those
               names
               in
               the
               same
               language
               ?
            
             
             
               The
               Fourth
               said
               ,
               That
               the
               Cabala
               was
               either
               Allegorical
               or
               Literal
               .
               The
               former
               was
               more
               conjectural
               ;
               but
               if
               there
               be
               any
               vertue
               in
               characters
               which
               signifie
               nothing
               ,
               with
               more
               reason
               the
               words
               ,
               syllables
               and
               letters
               ,
               which
               are
               the
               visible
               names
               of
               things
               ,
               shall
               not
               be
               without
               .
               This
               gave
               ground
               to
               the
               Cabalists
               to
               consider
               in
               letters
               not
               only
               their
               number
               and
               Arithmeticall
               value
               ;
               but
               also
               their
               order
               ,
               proportion
               ,
               harmony
               ,
               magnitudes
               and
               Geometrical
               figures
               ,
               observing
               whether
               they
               be
               straight
               ,
               crooked
               or
               tortuous
               ,
               closed
               or
               not
               ;
               thus
               in
               one
               passage
               where
               the
               Messiah
               is
               spoken
               of
               ,
               some
               have
               concluded
               from
               a
               Mem
               which
               is
               found
               closed
               in
               the
               middle
               of
               a
               word
               ,
               contrary
               to
               custom
               ,
               that
               this
               Messiah
               should
               come
               out
               of
               the
               closed
               womb
               of
               a
               Virgin
               ,
               contrary
               to
               the
               course
               of
               the
               ordinary
               birth
               of
               men
               .
               Thus
               ,
               
                 Rabbi
                 Haccadosch
              
               ,
               in
               the
               first
               letters
               of
               these
               three
               Hebrew
               words
               of
               Genesis
               49.
               v.
               10.
               
               
                 Jebo
                 Scilo
                 Velo
              
               ,
               found
               those
               wherewith
               the
               Hebrews
               write
               the
               name
               of
               our
               Saviour
               ,
               namely
               JSV.
               
            
             
               The
               Fifth
               said
               ,
               That
               we
               ought
               to
               govern
               our selves
               in
               the
               reading
               of
               the
               Cabalists
               ,
               as
               Bees
               do
               ,
               who
               gather
               only
               the
               good
               and
               leave
               the
               bad
               ,
               which
               is
               more
               plentiful
               ;
               and
               above
               all
               avoid
               the
               loss
               of
               time
               which
               is
               employ'd
               in
               turning
               over
               the
               tedious
               volumns
               of
               the
               Thalmudists
               ,
               which
               are
               either
               so
               unpleasant
               ,
               or
               their
               sence
               so
               much
               unknown
               to
               us
               through
               the
               envy
               which
               they
               bore
               to
               their
               successors
               ,
               that
               we
               may
               with
               more
               reason
               tear
               their
               Books
               in
               pieces
               then
               a
               Father
               did
               the
               Satyrs
               of
               Perseus
               ,
               saying
               that
               since
               he
               would
               not
               be
               understood
               by
               the
               surface
               and
               out-side
               ,
               like
               other
               Writers
               ,
               he
               would
               look
               within
               ,
               whether
               he
               were
               more
               intelligible
               .
            
          
           
             
               II.
               Whether
               Truth
               is
               always
               to
               be
               spoken
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ;
               Truth
               and
               Justice
               being
               reciprocal
               ,
               and
               the
               former
               ,
               according
               to
               Aristotle
               ,
               a
               moral
               Duty
               ,
               it
               much
               imports
               the
               interest
               of
               Government
               that
               it
               be
               observ'd
               and
               kept
               inviolably
               ,
               not
               only
               in
               contracts
               and
               publick
               actions
               ,
               but
               also
               in
               private
               discourses
               ;
               and
               't
               is
               a
               kind
               of
               sacriledge
               to
               go
               about
               to
               hide
               it
               .
               Moreover
               ,
               't
               is
               one
               of
               the
               greatest
               affronts
               that
               can
               be
               put
               upon
               a
               man
               of
               honour
               ,
               to
               give
               him
               the
               lye
               .
               For
               as
               't
               is
               the
               property
               of
               an
               ingenuous
               man
               to
               avow
               the
               Truth
               freely
               ,
               and
               not
               to
               dissemble
               ;
               so
               Lying
               is
               the
               sign
               and
               consequent
               of
               a
               servile
               spirit
               .
               Hence
               the
               Persians
               were
               not
               contented
               to
               cause
               the
               children
               of
               their
               Kings
               to
               be
               instructed
               above
               all
               things
               ,
               always
               to
               speak
               the
               truth
               ;
               but
               they
               erected
               Temples
               and
               Altars
               to
               this
               Vertue
               as
               to
               a
               Deity
               ,
               and
               ador'd
               it
               under
               the
               name
               of
               Oromagdes
               ,
               which
               signifies
               the
               God
               of
               Truth
               .
               And
               therefore
               't
               is
               my
               judgement
               that
               truth
               ought
               always
               to
               be
               spoken
               although
               it
               be
               to
               one's
               own
               damage
               .
            
             
               The
               Second
               said
               ,
               If
               it
               be
               necessary
               always
               to
               speak
               truth
               ,
               and
               that
               it
               be
               the
               conformity
               of
               our
               words
               with
               our
               thoughts
               ,
               mine
               is
               ,
               that
               it
               is
               not
               always
               to
               be
               spoken
               .
               This
               Nature
               teaches
               us
               ,
               whilest
               she
               discovers
               to
               us
               only
               the
               surface
               of
               the
               earth
               ,
               but
               hath
               hid
               all
               the
               treasures
               of
               it
               ,
               as
               all
               the
               parts
               of
               
               man
               ,
               especially
               the
               more
               noble
               are
               conceal'd
               under
               the
               skin
               .
               That
               which
               vilifies
               mysteries
               is
               the
               publishing
               of
               them
               ,
               call'd
               Prophanation
               .
               That
               which
               hinders
               the
               effect
               of
               State-Counsels
               ,
               whereof
               secrecy
               is
               the
               soul
               ,
               is
               the
               letting
               of
               them
               be
               discover'd
               ,
               which
               is
               Treason
               .
               That
               which
               takes
               away
               the
               credit
               from
               all
               arts
               and
               professions
               ,
               is
               the
               rendring
               them
               common
               .
               And
               Physick
               (
               amongst
               others
               )
               knows
               the
               advantage
               of
               concealment
               ,
               whilst
               the
               welfare
               of
               the
               Patient
               many
               times
               depends
               upon
               his
               ignorance
               .
               Would
               you
               see
               what
               difference
               there
               is
               between
               a
               wise
               man
               and
               a
               fool
               ,
               a
               Civil
               Man
               and
               a
               Clown
               ?
               it
               do's
               not
               consist
               in
               knowledge
               ;
               for
               they
               oftentimes
               have
               the
               same
               thoughts
               and
               inclinations
               ;
               but
               the
               Fool
               speaks
               all
               that
               he
               thinks
               ,
               the
               Wise
               man
               doth
               not
               ;
               as
               the
               Clown
               will
               declare
               by
               Gesture
               and
               (
               if
               he
               can
               )
               do
               every
               thing
               that
               comes
               into
               his
               phancie
               ,
               but
               the
               better
               bred
               man
               uses
               restraint
               upon
               himself
               .
               The
               Comoedian
               therefore
               wanted
               not
               reason
               ,
               to
               say
               that
               Truth
               begets
               Hatred
               ;
               and
               the
               Scripture
               teaches
               us
               that
               God
               built
               houses
               for
               the
               wise
               Egyptian
               women
               who
               ly'd
               to
               Pharaoh
               ,
               when
               they
               were
               commanded
               to
               murther
               the
               Hebrew
               children
               at
               the
               birth
               ,
               but
               obey'd
               not
               .
               For
               though
               some
               hold
               that
               God
               pardon'd
               them
               the
               lye
               in
               regard
               of
               the
               good
               office
               which
               they
               render'd
               to
               his
               Church
               ,
               and
               that
               't
               was
               for
               this
               good
               office
               that
               God
               dealt
               well
               with
               them
               ;
               yet
               ,
               leaving
               this
               subtilety
               to
               the
               Schoolmen
               ,
               't
               is
               evident
               that
               their
               dissimulation
               was
               approv'd
               in
               this
               case
               .
            
             
               The
               Third
               said
               ,
               There
               's
               great
               difference
               between
               Lying
               and
               not
               speaking
               all
               the
               truth
               which
               is
               expected
               from
               us
               ;
               the
               former
               being
               vicious
               ,
               the
               other
               not
               ;
               whence
               S.
               Athanasius
               being
               ask'd
               by
               the
               Arrians
               who
               pursu'd
               him
               ,
               whether
               he
               had
               seen
               Athanasius
               ,
               told
               them
               that
               he
               went
               that
               way
               a
               little
               while
               since
               ,
               but
               did
               not
               tell
               them
               that
               himself
               was
               the
               person
               .
               And
               S.
               Francis
               being
               ask'd
               whether
               he
               did
               not
               see
               a
               robber
               pass
               by
               ,
               shew'd
               his
               sleeve
               ,
               and
               said
               ,
               that
               he
               did
               not
               pass
               that
               way
               .
            
             
               The
               Fourth
               said
               ,
               As
               only
               weak
               and
               distemper'd
               eyes
               are
               unable
               to
               bear
               the
               light
               of
               the
               Sun
               ,
               so
               none
               but
               weak
               and
               sickly
               minds
               cannot
               suffer
               the
               lustre
               of
               truth
               .
               All
               men
               are
               oblig'd
               to
               speak
               it
               ,
               but
               particularly
               that
               which
               is
               dictated
               from
               God's
               mouth
               ;
               and
               we
               ought
               rather
               to
               choose
               Martyrdom
               then
               renounce
               the
               belief
               of
               it
               .
               Less
               ought
               they
               to
               conceal
               it
               who
               are
               bound
               to
               it
               by
               their
               condition
               ,
               as
               Preachers
               and
               Witnesses
               ;
               provided
               they
               have
               regard
               to
               place
               ,
               time
               ,
               and
               persons
               .
               Without
               which
               circumstances
               'tis
               as
               inacceptable
               and
               absur'd
               as
               to
               carry
               a
               Queen
               to
               an
               Ale-house
               .
               Yet
               in
               two
               cases
               particularly
               the
               telling
               of
               truth
               may
               be
               dispens'd
               with
               ,
               I.
               when
               the
               safety
               of
               the
               Prince
               or
               good
               of
               the
               State
               is
               concern'd
               ,
               for
               which
               ,
               Plato
               in
               his
               Commonwealth
               saith
               ,
               it
               is
               lawful
               to
               lye
               sometimes
               ;
               and
               the
               Angel
               Raphael
               told
               Tobias
               that
               't
               is
               good
               to
               hide
               the
               secrets
               of
               Kings
               .
               II.
               When
               our
               own
               life
               is
               concern'd
               ,
               or
               that
               of
               our
               Father
               ,
               Mother
               ,
               and
               Kindred
               ,
               against
               whom
               ,
               although
               we
               
               certainly
               know
               them
               guilty
               of
               a
               Crime
               ,
               we
               are
               not
               oblig'd
               to
               declare
               it
               ;
               provided
               ,
               nevertheless
               ,
               that
               it
               be
               with
               the
               respect
               due
               to
               the
               Magistrate
               ,
               and
               that
               we
               beware
               of
               speaking
               lyes
               whilst
               we
               intend
               onely
               to
               decline
               discovery
               of
               the
               Truth
               .
               'T
               is
               the
               opinion
               of
               the
               Civilians
               ,
               and
               amongst
               others
               ,
               of
               Paulus
               ,
               in
               l.
               9.
               
                 ff
                 .
                 de
                 Test.
              
               that
               a
               Father
               cannot
               be
               constrain'd
               to
               bear
               witness
               against
               his
               Son
               ,
               nor
               a
               Son
               against
               his
               Father
               ,
               except
               in
               the
               case
               of
               High
               Treason
               .
            
             
               The
               Fifth
               said
               ,
               That
               these
               three
               things
               must
               not
               be
               confounded
               ,
               To
               lye
               ,
               To
               speak
               or
               tell
               a
               lye
               ,
               and
               to
               do
               or
               act
               one
               .
               To
               lye
               is
               to
               go
               against
               our
               own
               meaning
               ;
               as
               when
               I
               know
               a
               thing
               ,
               and
               not
               onely
               conceal
               it
               ,
               but
               speak
               the
               contrary
               .
               This
               action
               ,
               according
               to
               some
               ,
               is
               alwayes
               evil
               ,
               inasmuch
               (
               say
               they
               )
               as
               't
               is
               never
               lawful
               to
               do
               evil
               that
               good
               may
               come
               of
               it
               .
               According
               to
               others
               ,
               't
               is
               qualifi'd
               according
               to
               the
               diversity
               of
               its
               end
               .
               For
               he
               who
               tells
               a
               lye
               to
               save
               a
               Traveller's
               life
               who
               is
               pursu'd
               by
               Thieves
               ,
               seemes
               to
               do
               better
               then
               if
               he
               expos'd
               him
               to
               their
               Cruelty
               by
               his
               discovery
               .
               The
               Physitian
               who
               dissembles
               to
               his
               Patient
               the
               danger
               of
               his
               disease
               ,
               and
               thinks
               it
               enough
               to
               acquaint
               his
               domesticks
               therewith
               ,
               do's
               better
               then
               if
               he
               cast
               him
               into
               despair
               by
               a
               down-right
               dismal
               prognostication
               ;
               and
               when
               he
               chears
               him
               up
               in
               fitting
               time
               and
               place
               by
               some
               pleasant
               made
               Story
               ,
               what
               he
               speaks
               can
               scarce
               be
               reckon'd
               amongst
               idle
               words
               .
               But
               he
               who
               lyes
               for
               his
               Profit
               ,
               as
               most
               Trades-men
               do
               ,
               sins
               proportionably
               to
               the
               deceit
               which
               he
               thereby
               causes
               ;
               but
               he
               is
               most
               culpable
               who
               lyes
               to
               the
               Magistrate
               .
               One
               may
               tell
               or
               speak
               a
               lye
               without
               lying
               ,
               namely
               ,
               when
               one
               speaks
               a
               false
               thing
               conceiving
               it
               to
               be
               true
               .
               To
               do
               or
               speak
               a
               lye
               ,
               is
               to
               lead
               a
               life
               contrary
               to
               ones
               profession
               ;
               as
               he
               who
               preaches
               well
               and
               lives
               ill
               .
               Whence
               I
               conclude
               ,
               that
               many
               precautions
               are
               requisite
               to
               lye
               without
               committing
               an
               offence
               ,
               that
               a
               lye
               is
               to
               be
               spoken
               as
               little
               as
               possible
               ,
               and
               never
               to
               be
               done
               or
               acted
               at
               all
               .
            
          
        
         
           
             CONFERENCE
             XXXVIII
             .
          
           
             
               I.
               Of
               the
               Period
               ,
               called
               Fits
               of
               Fevers
               .
               II.
               Of
               Friendship
               .
            
          
           
             
               I.
               Of
               the
               Fits
               of
               Agues
               .
            
             
               A
               Fever
               is
               a
               Heat
               contrary
               to
               Nature
               kindled
               in
               the
               Heart
               ,
               and
               from
               thence
               sent
               by
               the
               Arteries
               and
               Veins
               into
               the
               whole
               Body
               ,
               with
               a
               manifest
               laesion
               or
               disturbance
               of
               the
               action
               .
               It
               is
               so
               inseparable
               from
               the
               Heart
               in
               case
               of
               any
               injury
               ,
               that
               being
               we
               cannot
               dye
               without
               the
               Heart
               be
               mis-affected
               ;
               therefore
               many
               have
               thought
               that
               we
               cannot
               dye
               without
               a
               Fever
               ,
               though
               't
               were
               of
               a
               violent
               death
               .
               And
               for
               that
               there
               are
               three
               
               subjects
               which
               receive
               this
               Heat
               ,
               viz.
               the
               Parts
               ,
               the
               Humours
               ,
               and
               the
               Spirits
               ;
               thence
               ariseth
               the
               distinction
               of
               Fevers
               into
               three
               kinds
               ,
               the
               Hectick
               ,
               the
               Humoral
               ,
               and
               the
               Ephemera
               ,
               or
               One-day
               Fever
               .
               The
               first
               is
               in
               the
               solid
               parts
               ,
               and
               is
               call'd
               Hectick
               or
               Habitual
               ,
               because
               it
               resides
               in
               the
               whole
               habit
               of
               the
               Body
               ,
               and
               is
               of
               very
               long
               continuance
               ,
               yea
               ,
               ordinarily
               lasts
               till
               Death
               .
               The
               second
               ,
               call'd
               Humoral
               ,
               is
               ,
               when
               the
               Humours
               are
               enflam'd
               ,
               either
               through
               a
               bare
               excess
               of
               Heat
               without
               other
               alteration
               in
               their
               substance
               ,
               or
               with
               corruption
               and
               putrefaction
               ,
               which
               happens
               most
               frequently
               .
               The
               third
               kind
               is
               when
               onely
               the
               Spirits
               are
               enflam'd
               ,
               and
               't
               is
               call'd
               Ephemera
               ,
               because
               it
               continues
               but
               one
               day
               ;
               unless
               the
               Humours
               too
               become
               of
               the
               party
               ,
               as
               it
               falls
               out
               usually
               ;
               and
               it
               admits
               of
               three
               differences
               ,
               according
               to
               the
               three
               sorts
               of
               Spirits
               ,
               Animal
               ,
               Vital
               ,
               and
               Natural
               .
               The
               Humoral
               Fever
               is
               either
               Simple
               or
               Compounded
               .
               The
               Simple
               is
               either
               Continual
               or
               Intermitting
               .
               The
               Continual
               is
               caus'd
               when
               the
               putrefaction
               of
               the
               Blood
               possesses
               the
               great
               Vessels
               ,
               or
               some
               noble
               Part.
               The
               Intermitting
               ,
               produc'd
               by
               the
               three
               other
               Humours
               putrefying
               out
               of
               the
               Veins
               ,
               is
               either
               Quotidian
               ,
               which
               is
               produc'd
               by
               Phlegme
               ;
               or
               Tertian
               ,
               by
               Choler
               ;
               or
               Quartane
               ,
               by
               Melancholy
               .
               The
               Compounded
               (
               or
               complex
               )
               Humoral
               Fever
               is
               caus'd
               by
               the
               mixture
               of
               those
               Humours
               ,
               which
               then
               cause
               a
               double
               Quotidian
               ,
               double
               Tertian
               ,
               and
               double
               Quartane
               ,
               yea
               ,
               sometimes
               ,
               but
               very
               rarely
               ,
               a
               Quintane
               ,
               and
               others
               of
               longer
               interval
               ;
               which
               may
               be
               attributed
               to
               all
               the
               different
               from
               which
               Fevers
               arise
               .
               The
               Efficient
               ,
               causes
               is
               ,
               in
               my
               opinion
               ,
               the
               strength
               of
               Nature
               ,
               and
               every
               one's
               particular
               Temper
               ;
               as
               he
               who
               is
               more
               robust
               ,
               and
               upon
               whom
               the
               disease
               is
               more
               violent
               ,
               will
               have
               longer
               Fits
               ,
               (
               the
               Fight
               of
               Nature
               with
               the
               Malady
               being
               more
               stoutly
               maintain'd
               by
               the
               parties
               )
               and
               consequently
               shorter
               intervals
               ,
               because
               that
               which
               increases
               to
               the
               one
               decreases
               to
               the
               other
               .
               The
               Cholerick
               will
               have
               longer
               Fits
               of
               a
               Tertian
               Fever
               ,
               and
               shorter
               of
               a
               Quotidiane
               .
               The
               Material
               Cause
               contributes
               very
               much
               herein
               ,
               being
               that
               which
               supplies
               Ammunition
               to
               this
               intestine
               War
               ,
               which
               is
               continu'd
               or
               discontinu'd
               according
               to
               the
               proportion
               and
               quantity
               of
               the
               Matter
               .
               'T
               is
               more
               easie
               to
               name
               the
               Formal
               Cause
               then
               to
               understand
               it
               .
               But
               as
               for
               the
               Final
               ,
               't
               is
               certain
               that
               Nature
               makes
               the
               intervals
               of
               Fevers
               purposely
               to
               rally
               and
               recruit
               her
               strength
               ;
               as
               truces
               and
               cessations
               of
               Armes
               use
               to
               be
               made
               when
               the
               Country
               is
               almost
               spent
               ,
               or
               the
               Souldiers
               too
               much
               harrass'd
               and
               out
               of
               heart
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Periods
               of
               Fevers
               have
               been
               matter
               of
               torture
               to
               the
               best
               wits
               ,
               who
               could
               not
               without
               admiration
               consider
               ,
               how
               ,
               (
               
                 e.
                 g.
              
               )
               one
               sick
               of
               a
               Quartan
               ,
               and
               appearing
               to
               day
               at
               the
               point
               of
               Death
               ,
               should
               nevertheless
               for
               two
               days
               together
               perform
               all
               his
               actions
               perfectly
               ;
               and
               then
               upon
               the
               fourth
               ,
               many
               times
               too
               at
               the
               same
               hour
               (
               in
               more
               contumacious
               Fevers
               )
               become
               in
               the
               like
               pitiful
               condition
               again
               .
               Now
               the
               
               Cause
               hereof
               is
               commonly
               attributed
               to
               the
               time
               which
               is
               requir'd
               for
               producing
               the
               matter
               of
               the
               Fever
               ,
               and
               consuming
               it
               .
               They
               hold
               that
               it
               is
               so
               long
               in
               consuming
               as
               the
               Fit
               lasts
               ,
               the
               the
               end
               whereof
               is
               the
               Crisis
               ;
               like
               as
               the
               ancient
               water-clocks
               of
               the
               Romans
               did
               not
               signifie
               nor
               strike
               the
               hour
               till
               the
               vessel
               was
               full
               .
               Some
               have
               imputed
               the
               cause
               to
               the
               motion
               of
               the
               Humour
               ,
               and
               believ'd
               that
               as
               the
               humid
               mass
               of
               the
               Sea
               hath
               its
               flux
               ,
               reflux
               ,
               and
               interval
               ,
               so
               have
               the
               Humours
               of
               our
               Bodies
               ,
               when
               the
               natural
               heat
               which
               regulated
               them
               ,
               being
               disorder'd
               ,
               and
               its
               effect
               suspended
               by
               the
               disease
               ,
               governes
               the
               same
               no
               longer
               ,
               but
               abandons
               them
               to
               their
               own
               Capricio
               .
               Of
               which
               motion
               't
               is
               no
               easier
               to
               render
               a
               reason
               then
               of
               that
               of
               the
               Sea
               ,
               the
               Load-stone
               ,
               and
               all
               other
               occult
               motions
               .
               Hence
               many
               have
               recurr'd
               to
               the
               Asylum
               of
               Last
               Differences
               ,
               the
               knowledge
               whereof
               is
               interdicted
               to
               Humane
               Capacity
               .
               And
               therefore
               they
               have
               ventur'd
               to
               assign
               no
               other
               cause
               ,
               saving
               that
               the
               Interval
               of
               these
               Fevers
               being
               their
               most
               proper
               Difference
               ,
               it
               must
               not
               be
               wonder'd
               if
               we
               understand
               their
               nature
               as
               little
               as
               those
               of
               all
               other
               things
               in
               the
               world
               .
            
             
               The
               Third
               said
               ,
               That
               the
               time
               which
               is
               requisite
               for
               generating
               the
               Humour
               cannot
               be
               the
               cause
               of
               these
               Intervals
               ,
               since
               the
               Fits
               of
               a
               Fever
               are
               longer
               or
               shorter
               ,
               though
               the
               Fever
               change
               not
               its
               Nature
               ;
               yea
               ,
               it
               will
               become
               double
               or
               trebble
               sometimes
               ,
               and
               still
               keep
               the
               name
               of
               a
               Quartan
               .
               As
               ,
               on
               the
               contrary
               ,
               when
               there
               is
               so
               little
               matter
               left
               for
               it
               that
               it
               is
               almost
               quite
               gone
               ,
               yet
               it
               alwayes
               returnes
               on
               the
               fourth
               day
               ,
               although
               the
               Fit
               lasts
               a
               shorter
               time
               .
               Yea
               ,
               it
               comes
               to
               pass
               oftentimes
               ,
               that
               he
               who
               hath
               had
               a
               Quartan
               ,
               and
               is
               cur'd
               of
               all
               other
               Symptomes
               of
               his
               Ague
               ,
               yet
               for
               a
               long
               time
               after
               feels
               the
               chilness
               and
               weariness
               at
               the
               same
               day
               and
               hour
               that
               his
               Disease
               was
               wont
               to
               seize
               upon
               him
               :
               In
               the
               mean
               time
               while
               't
               is
               manifest
               that
               the
               Fever
               being
               gone
               ,
               the
               Melancholy
               Humour
               is
               no
               longer
               gather'd
               together
               in
               sufficient
               quantity
               to
               produce
               it
               ;
               and
               therefore
               the
               cause
               cannot
               be
               attributed
               to
               the
               Melancholly
               Humour
               ,
               since
               it
               no
               longer
               causeth
               the
               fever
               .
               Whereby
               we
               may
               judge
               that
               the
               quantity
               of
               the
               matter
               contributes
               to
               the
               lengthening
               or
               diminishing
               of
               the
               fit
               ,
               but
               gives
               not
               the
               fever
               its
               name
               or
               form
               .
               Now
               as
               for
               the
               motion
               which
               they
               attribute
               to
               the
               Humour
               ,
               like
               that
               of
               the
               Sea
               ,
               and
               their
               calling
               this
               Interval
               the
               form
               of
               the
               Fever
               ,
               't
               is
               a
               confession
               of
               their
               Ignorance
               ,
               but
               not
               a
               solution
               of
               the
               Question
               .
               Galen
               ,
               in
               the
               second
               Book
               of
               the
               Differences
               of
               Fevers
               ,
               and
               the
               last
               Chapter
               ,
               refers
               the
               cause
               of
               these
               regular
               and
               periodical
               motions
               to
               the
               dispositions
               of
               the
               parts
               of
               the
               whole
               Body
               ,
               which
               being
               distemper'd
               cease
               not
               to
               transmit
               or
               receive
               ,
               generate
               or
               attract
               superfluous
               and
               excrementitious
               humours
               ;
               and
               he
               holds
               that
               so
               long
               as
               the
               cause
               of
               these
               dispositions
               lasts
               ,
               so
               long
               the
               circuits
               continue
               ;
               and
               consequently
               ,
               the
               reason
               why
               a
               Tertian
               which
               is
               caus'd
               by
               Choler
               returnes
               every
               third
               day
               ,
               is
               ,
               because
               the
               distemper'd
               parts
               transmit
               ,
               or
               receive
               ,
               or
               generate
               bilious
               humours
               and
               excrements
               
               every
               other
               day
               .
               But
               the
               question
               remains
               still
               ,
               whence
               it
               is
               ,
               that
               these
               parts
               are
               affected
               in
               such
               manner
               that
               they
               cause
               such
               just
               and
               regular
               periods
               ?
               For
               though
               it
               be
               true
               that
               the
               parts
               ,
               by
               reason
               of
               pain
               or
               heat
               ,
               (
               
                 e.
                 g.
              
               )
               yellow
               putrid
               Choler
               ;
               nevertheless
               this
               doth
               not
               infer
               that
               they
               attract
               the
               same
               rather
               the
               third
               day
               then
               the
               fourth
               or
               every
               day
               ,
               as
               they
               ought
               to
               do
               ;
               since
               the
               cause
               being
               alwayes
               present
               ,
               viz.
               the
               pain
               or
               heat
               which
               incessantly
               attracts
               this
               humour
               ,
               the
               effect
               should
               alwayes
               follow
               and
               make
               a
               Quotidian
               circuit
               ;
               although
               indeed
               't
               is
               but
               ,
               once
               in
               three
               dayes
               .
            
             
               The
               Fourth
               said
               ,
               That
               as
               Physitians
               refer
               the
               unusual
               motions
               of
               Epileptical
               ,
               and
               the
               violent
               sallies
               of
               the
               Frantick
               ,
               not
               barely
               to
               the
               phlegmatick
               or
               atrabilarious
               humour
               ,
               but
               to
               a
               certain
               quality
               of
               it
               ;
               so
               ought
               we
               to
               do
               touching
               the
               periodical
               motions
               of
               Fevers
               ,
               which
               proceed
               not
               simply
               from
               the
               humours
               corrupted
               ,
               but
               from
               a
               particular
               condition
               and
               virtue
               of
               each
               humour
               ,
               whereby
               it
               is
               that
               putrifying
               Phlegme
               makes
               its
               approaches
               every
               day
               ,
               Choler
               every
               third
               ,
               and
               Melancholy
               every
               fourth
               day
               .
               And
               as
               these
               humours
               ,
               so
               long
               as
               they
               retain
               their
               natural
               constitution
               ,
               have
               a
               regular
               motion
               which
               carries
               one
               into
               the
               Bladder
               of
               Gall
               and
               the
               Guts
               ,
               the
               other
               into
               the
               Spleen
               ,
               and
               the
               other
               into
               the
               Stomack
               ;
               so
               being
               corrupted
               ,
               each
               acquires
               a
               certain
               new
               quality
               and
               putrefaction
               ,
               which
               is
               the
               cause
               of
               other
               periodical
               motions
               ,
               namely
               ,
               those
               of
               Fevers
               .
            
             
               The
               Fifth
               said
               ,
               That
               as
               health
               is
               a
               Symmetrie
               and
               fit
               proportion
               of
               all
               the
               humours
               while
               they
               continue
               in
               society
               one
               with
               another
               ;
               so
               a
               Fever
               is
               a
               discomposure
               thereof
               when
               some
               one
               comes
               to
               infringe
               the
               obedience
               which
               it
               owes
               to
               the
               laws
               of
               the
               Compositum
               ,
               and
               to
               usurp
               a
               Tyranny
               over
               the
               rest
               .
               In
               which
               case
               ,
               they
               do
               as
               States
               who
               apprehend
               their
               own
               ruine
               by
               the
               too
               great
               increase
               of
               a
               potent
               neighbour
               ;
               they
               unite
               against
               it
               ,
               and
               go
               to
               assail
               it
               all
               together
               .
               Upon
               this
               shock
               ,
               the
               natural
               heat
               retires
               to
               the
               Heart
               which
               is
               the
               centre
               of
               the
               Body
               ,
               as
               if
               it
               call'd
               its
               Councel
               ;
               hence
               proceeds
               the
               cold
               fit
               of
               the
               Fever
               ,
               during
               which
               the
               extreme
               parts
               ,
               destitute
               of
               their
               ordinary
               heat
               ,
               fall
               into
               trembling
               ,
               shivering
               ,
               and
               chattering
               ;
               as
               it
               comes
               to
               pass
               upon
               the
               Earth
               ,
               when
               the
               Sun
               is
               very
               remote
               from
               it
               :
               But
               Nature
               at
               length
               getting
               the
               mastery
               ,
               is
               not
               contented
               to
               return
               the
               Blood
               to
               the
               parts
               who
               were
               depriv'd
               thereof
               ,
               in
               the
               same
               condition
               that
               they
               lent
               it
               to
               her
               ;
               she
               drives
               it
               into
               them
               with
               a
               new
               heat
               acquir'd
               by
               the
               vicinity
               of
               the
               Heart
               ,
               which
               is
               the
               source
               thereof
               ,
               and
               augmented
               by
               the
               reciprocation
               of
               its
               motion
               .
               But
               as
               no
               violent
               thing
               is
               of
               long
               continuance
               ,
               this
               heated
               Blood
               causing
               its
               sharpest
               serosities
               to
               pass
               through
               the
               skin
               by
               sweat
               ,
               becomes
               asswaged
               ,
               and
               (
               as
               water
               remov'd
               from
               off
               the
               fire
               ceases
               to
               boyle
               )
               it
               no
               longer
               extends
               the
               Veins
               ,
               nor
               stimulates
               the
               Arteries
               ,
               whether
               this
               Crisis
               perfectly
               terminates
               the
               disease
               ,
               as
               in
               Continual
               Fevers
               ,
               or
               the
               Fit
               onely
               ,
               as
               in
               Intermitting
               ;
               which
               leaving
               a
               leven
               of
               the
               Fever
               ,
               how
               little
               soever
               ,
               in
               the
               humours
               
               and
               an
               empyreuma
               or
               combustion
               in
               the
               parts
               ,
               the
               best
               Aliments
               ,
               yea
               ,
               the
               most
               laudable
               humours
               ,
               if
               any
               such
               remain
               in
               the
               Body
               ,
               are
               as
               easily
               turn'd
               into
               the
               matter
               of
               the
               Fever
               ,
               as
               the
               best
               Wine
               is
               spoyl'd
               when
               it
               is
               pour'd
               upon
               a
               corrupted
               lee
               in
               a
               musty
               vessel
               .
               And
               't
               is
               not
               so
               much
               to
               be
               wonder'd
               that
               this
               corruption
               is
               made
               regularly
               in
               the
               time
               of
               half
               a
               day
               in
               Quotidians
               ,
               of
               one
               day
               in
               Tertians
               ,
               and
               of
               two
               in
               Quartans
               ,
               as
               that
               the
               Periods
               of
               Fevers
               are
               sometimes
               irregular
               ,
               as
               is
               seen
               in
               Erratical
               Fevers
               ;
               considering
               that
               all
               generations
               and
               corruptions
               are
               reciprocal
               and
               have
               their
               limited
               time
               .
               Thus
               't
               is
               a
               less
               wonder
               that
               Women
               are
               ordinarily
               deliver'd
               of
               Children
               likely
               to
               live
               ,
               in
               the
               ninth
               and
               seventh
               moneths
               ,
               then
               if
               they
               were
               deliver'd
               so
               in
               all
               the
               other
               moneths
               indifferently
               ;
               which
               hath
               place
               in
               all
               other
               motions
               of
               Nature
               ,
               who
               doth
               every
               thing
               according
               to
               number
               ,
               weight
               ,
               and
               measure
               .
            
          
           
             
               II.
               Of
               Friendship
               .
            
             
               Upon
               the
               Second
               Point
               the
               First
               said
               ,
               Friendship
               is
               a
               powerfull
               and
               streight
               Union
               which
               conjoynes
               the
               lover
               and
               the
               loved
               party
               together
               ,
               making
               one
               whole
               of
               these
               two
               parts
               ;
               like
               that
               bond
               which
               in
               Nature
               unites
               the
               Matter
               and
               the
               Form
               ,
               the
               Accident
               and
               the
               Substance
               .
               The
               cause
               of
               it
               is
               Goodness
               ,
               which
               being
               proportionate
               to
               the
               Body
               ,
               produceth
               a
               natural
               Amity
               ;
               to
               the
               Passions
               ,
               an
               Animal
               Amity
               ;
               to
               the
               Understanding
               ,
               a
               Rational
               one
               ;
               to
               the
               Laws
               ,
               a
               Political
               or
               Civil
               ;
               to
               Religion
               ,
               a
               Divine
               one
               .
               This
               Goodness
               consisting
               in
               a
               Proportion
               and
               Symmetry
               is
               not
               different
               from
               Beauty
               ;
               and
               therefore
               we
               apprehend
               Beauty
               in
               good
               things
               ,
               and
               goodness
               and
               convenience
               in
               such
               as
               are
               handsome
               and
               gracefull
               .
            
             
               The
               Second
               said
               ,
               besides
               goodness
               which
               is
               the
               cause
               of
               Friendship
               ,
               and
               towards
               which
               our
               will
               is
               as
               necessarily
               carry'd
               as
               the
               Intellect
               is
               towards
               Truth
               ,
               and
               all
               the
               Senses
               towards
               their
               proper
               objects
               ;
               Resemblance
               and
               Friendship
               it self
               are
               the
               causes
               of
               Friendship
               .
               The
               first
               is
               founded
               upon
               the
               Love
               which
               we
               bear
               to
               our selves
               .
               For
               as
               we
               love
               our selves
               above
               any
               thing
               else
               in
               this
               world
               ,
               so
               we
               love
               those
               who
               resemble
               us
               ,
               and
               symbolize
               with
               our
               humours
               and
               inclinations
               .
               Hence
               it
               is
               that
               one
               of
               the
               most
               common
               courses
               to
               please
               ,
               is
               ,
               to
               conform
               our selves
               to
               those
               by
               whom
               we
               desire
               to
               be
               affected
               ;
               we
               never
               contradict
               their
               Judgement
               ,
               we
               have
               no
               other
               Will
               but
               theirs
               ,
               we
               frame
               our selves
               to
               their
               gestures
               and
               actions
               ,
               without
               excepting
               those
               which
               are
               imperfect
               .
               Then
               Friendship
               ,
               the
               second
               means
               of
               acquiring
               Love
               ,
               is
               no
               less
               effectual
               ;
               it
               being
               almost
               impossible
               not
               to
               love
               them
               who
               love
               us
               .
               Whence
               the
               Ancients
               feign'd
               Love
               to
               be
               the
               most
               ancient
               of
               all
               the
               gods
               ,
               intimating
               that
               Love
               hath
               no
               other
               Principle
               or
               Origine
               but
               Love
               it self
               .
               And
               they
               who
               assign'd
               him
               a
               Companion
               which
               they
               styl'd
               Anteros
               ,
               signifi'd
               thereby
               ,
               that
               Friendship
               cannot
               last
               unless
               it
               be
               mutual
               .
            
             
               The
               Third
               said
               ,
               That
               Friendship
               must
               be
               distinguish'd
               from
               Love.
               For
               Love
               is
               a
               Passion
               of
               the
               Concupiscible
               Appetite
               ,
               
               arising
               from
               the
               imagination
               of
               a
               sensible
               good
               ,
               and
               is
               found
               even
               in
               brute
               beasts
               .
               But
               friendship
               is
               one
               of
               the
               most
               excellent
               vertues
               ,
               or
               rather
               the
               fruit
               of
               accomplish'd
               and
               perfect
               vertue
               ;
               't
               is
               indeed
               very
               rare
               ,
               because
               it
               hath
               place
               only
               amongst
               excellent
               persons
               (
               who
               are
               very
               few
               )
               uniting
               and
               making
               them
               conspire
               together
               in
               the
               exercises
               of
               vertue
               .
               But
               being
               once
               establish'd
               ,
               it
               is
               very
               durable
               ,
               inasmuch
               as
               its
               cause
               and
               foundation
               ,
               Vertue
               ,
               always
               remains
               ,
               and
               may
               be
               exercis'd
               .
               Therefore
               Seneca
               pronounces
               ,
               that
               the
               friendship
               which
               knows
               an
               end
               was
               never
               true
               .
               Some
               friendships
               there
               are
               (
               indeed
               the
               most
               )
               whose
               foundation
               is
               Profit
               and
               Pleasure
               ,
               but
               they
               are
               always
               imperfect
               .
               Whence
               it
               is
               that
               old
               men
               and
               young
               men
               are
               ordinarily
               accounted
               incapable
               of
               true
               friendship
               ;
               the
               former
               ,
               because
               they
               scarce
               regard
               any
               thing
               besides
               Profit
               ;
               and
               the
               latter
               ,
               because
               their
               minds
               are
               more
               set
               upon
               what
               is
               pleasant
               and
               agreeable
               then
               upon
               what
               is
               honest
               or
               vertuous
               .
               Nor
               is
               it
               ever
               found
               amongst
               wicked
               persons
               .
               For
               1.
               a
               perfect
               friend
               must
               love
               another
               as
               much
               as
               himself
               .
               And
               although
               the
               affection
               we
               bear
               to
               our selves
               be
               not
               true
               friendship
               ,
               because
               this
               must
               always
               have
               reference
               to
               another
               ,
               yet
               it
               is
               the
               most
               certain
               ,
               yea
               the
               measure
               of
               perfect
               friendship
               ,
               and
               God
               hath
               appointed
               it
               as
               the
               rule
               of
               our
               love
               to
               our
               Neighbour
               .
               Now
               how
               can
               he
               be
               a
               perfect
               friend
               who
               doth
               not
               love
               himself
               ?
               How
               can
               he
               agree
               with
               another
               who
               accords
               not
               with
               himself
               ?
               and
               how
               will
               he
               do
               good
               to
               another
               ,
               who
               doth
               none
               to
               himself
               ?
               for
               a
               vicious
               man
               is
               his
               own
               chiefest
               enemy
               ,
               whilst
               he
               pursues
               the
               false
               and
               imaginary
               good
               in
               stead
               of
               the
               true
               ;
               vice
               ,
               instead
               of
               vertue
               ;
               the
               shadow
               ,
               for
               the
               body
               ;
               and
               many
               times
               he
               becomes
               his
               own
               murderer
               by
               intemperance
               and
               other
               vices
               .
               He
               hath
               always
               a
               civil
               war
               within
               himself
               ;
               his
               Reason
               is
               never
               at
               peace
               with
               his
               Appetite
               ;
               what
               one
               desires
               ,
               the
               other
               rejects
               .
               Consequently
               ,
               he
               hath
               never
               any
               inward
               joy
               ,
               but
               he
               is
               greatly
               displeas'd
               with
               being
               alone
               ,
               and
               for
               that
               reason
               always
               seeks
               the
               company
               of
               those
               like
               himself
               ,
               to
               divert
               his
               sad
               thoughts
               .
            
             
               The
               Fourth
               said
               ,
               There
               is
               nothing
               comparable
               to
               Friendship
               ,
               which
               is
               the
               salt
               and
               seasoning
               of
               humane
               life
               ,
               the
               presever
               of
               societies
               ,
               and
               the
               most
               agreeable
               and
               sweetest
               consolation
               that
               persons
               of
               vertue
               and
               honour
               can
               have
               ;
               by
               help
               of
               which
               a
               man
               finds
               another
               self
               ,
               to
               whom
               he
               may
               entrust
               his
               most
               secret
               thoughts
               .
               This
               consideration
               mov'd
               Archytas
               the
               Tarentine
               to
               say
               ,
               That
               he
               who
               should
               ascend
               into
               the
               Heavens
               and
               attentively
               survey
               the
               beauty
               of
               the
               Stars
               and
               all
               the
               Celestial
               Orbes
               ,
               would
               have
               no
               pleasure
               if
               he
               found
               no
               person
               to
               whom
               to
               recount
               those
               wonders
               ,
               and
               communicate
               his
               felicity
               .
               'T
               is
               therefore
               one
               of
               the
               greatest
               contentments
               to
               have
               a
               friend
               ,
               whom
               you
               may
               make
               partaker
               of
               your
               felicity
               ,
               which
               is
               so
               much
               the
               greater
               when
               it
               is
               communicated
               to
               others
               without
               being
               diminish'd
               to
               your self
               ;
               and
               in
               case
               adversity
               befall
               you
               ,
               the
               same
               is
               sweetned
               by
               the
               relation
               you
               make
               thereof
               to
               him
               who
               shares
               
               this
               burden
               with
               you
               ,
               and
               so
               renders
               it
               more
               supportable
               .
               True
               it
               is
               ,
               that
               although
               a
               friend
               be
               necessary
               in
               either
               fortune
               ,
               yet
               he
               is
               of
               more
               advantage
               to
               us
               in
               adversity
               ;
               in
               which
               a
               friend
               supplies
               his
               friend
               with
               help
               and
               counsel
               ,
               and
               is
               thereby
               distinguish'd
               from
               a
               false
               one
               ,
               who
               loves
               only
               for
               the
               sake
               of
               his
               own
               pleasure
               and
               profit
               .
               Now
               whatever
               is
               excellent
               hath
               most
               of
               Unity
               .
               And
               as
               a
               River
               divided
               into
               several
               streams
               is
               more
               weak
               ;
               so
               friendship
               shared
               amongst
               many
               is
               always
               languid
               and
               impotent
               .
               Besides
               ,
               a
               friend
               should
               be
               complacent
               to
               his
               friend
               in
               every
               thing
               ,
               and
               they
               ought
               to
               be
               but
               one
               soul
               living
               in
               two
               bodies
               .
               Now
               't
               is
               as
               hard
               to
               please
               many
               ,
               as
               't
               is
               impossible
               to
               please
               all
               the
               world
               .
               And
               should
               two
               friends
               at
               the
               same
               time
               implore
               the
               succour
               of
               a
               third
               ,
               he
               could
               not
               betake
               himself
               to
               both
               together
               ,
               nor
               consequently
               satisfie
               the
               duty
               of
               friendship
               .
            
             
               The
               Fifth
               said
               ,
               That
               Friendship
               is
               either
               Natural
               ,
               Spiritual
               ,
               or
               Moral
               .
               The
               Natural
               is
               between
               Father
               and
               Children
               ,
               Brethren
               and
               Sisters
               ,
               Husband
               and
               Wife
               ,
               and
               between
               Kindred
               or
               Alliance
               .
               The
               Spiritual
               is
               between
               those
               who
               profess
               the
               same
               Law
               and
               Religion
               ,
               such
               as
               is
               that
               of
               Christians
               and
               Monasticks
               .
               The
               Moral
               is
               between
               such
               as
               are
               united
               together
               upon
               the
               account
               of
               Vertue
               ;
               such
               was
               that
               of
               Theseus
               and
               
                 Pirithous
                 ,
                 Orestes
              
               and
               
                 Pylades
                 ,
                 Damon
              
               and
               
                 Pythias
                 ,
                 Aeneas
              
               and
               
                 Achates
                 ,
                 Achilles
              
               and
               
                 Patroclus
                 ,
                 Jonathan
              
               and
               David
               ,
               and
               so
               few
               others
               ,
               that
               many
               have
               conceiv'd
               perfect
               Friendship
               but
               an
               Idea
               ,
               a
               mark
               to
               be
               aim'd
               at
               ,
               but
               never
               hit
               ;
               much
               like
               the
               description
               of
               a
               perfect
               Orator
               .
               It
               consists
               only
               in
               the
               union
               of
               Wills
               ,
               not
               of
               Understandings
               ;
               for
               I
               may
               have
               an
               opinion
               different
               from
               that
               of
               my
               friend
               without
               prejudicing
               our
               friendship
               ,
               but
               not
               a
               different
               Will.
               And
               as
               honesty
               doth
               not
               take
               away
               piety
               ,
               nor
               piety
               honesty
               ;
               so
               spiritual
               and
               moral
               friendship
               do
               not
               destroy
               one
               the
               other
               .
               For
               I
               may
               love
               one
               morally
               whom
               I
               love
               not
               spiritually
               ;
               that
               is
               ,
               I
               may
               conspire
               with
               him
               in
               the
               exercises
               of
               honesty
               or
               vertue
               ,
               though
               I
               differ
               in
               those
               of
               piety
               .
            
          
        
         
           
             CONFERENCE
             XXXIX
             .
          
           
             
               I.
               Why
               all
               men
               naturally
               desire
               knowledge
               .
               II.
               Whether
               Permutation
               or
               Exchange
               be
               more
               commodious
               then
               Buying
               and
               Selling.
               
            
          
           
             
               I.
               Why
               all
               men
               naturally
               desire
               knowledge
               .
            
             
               ARistotle
               rightly
               teacheth
               that
               the
               first
               Question
               ought
               to
               be
               whether
               the
               thing
               be
               or
               exist
               ;
               because
               't
               is
               in
               vain
               to
               seek
               the
               causes
               of
               that
               which
               hath
               no
               being
               .
               'T
               is
               therefore
               first
               to
               be
               inquir'd
               ,
               whether
               it
               be
               true
               that
               all
               men
               have
               a
               natural
               desire
               of
               knowing
               ;
               and
               then
               the
               causes
               thereof
               must
               be
               sought
               .
               That
               
               which
               is
               natural
               must
               be
               found
               in
               all
               ;
               so
               we
               say
               't
               is
               natural
               to
               a
               stone
               to
               tend
               downwards
               ,
               because
               all
               of
               them
               do
               so
               .
               But
               't
               is
               so
               far
               from
               being
               true
               that
               all
               men
               are
               desirous
               to
               know
               and
               learn
               ,
               that
               for
               rectifying
               the
               defect
               of
               such
               desire
               we
               see
               Teachers
               sometimes
               arm'd
               with
               the
               rod
               ,
               sometimes
               forc'd
               to
               use
               allurements
               and
               rewards
               ,
               and
               employ
               all
               artifices
               they
               can
               devise
               to
               excite
               a
               desire
               of
               learning
               in
               such
               as
               want
               it
               ,
               the
               number
               of
               whom
               is
               always
               greater
               then
               of
               others
               .
               Hence
               it
               is
               that
               in
               a
               School
               of
               five
               hundred
               Scholars
               you
               shall
               scarce
               find
               fifty
               that
               have
               well
               profited
               in
               learning
               ;
               and
               amongst
               a
               hundred
               Masters
               of
               a
               Trade
               ,
               scarce
               ten
               good
               workmen
               .
               Moreover
               ,
               there
               are
               some
               men
               who
               have
               not
               much
               less
               of
               the
               beast
               then
               of
               the
               man.
               And
               as
               the
               greatest
               Clerks
               (
               according
               to
               the
               Proverb
               )
               are
               not
               always
               the
               wisest
               men
               ,
               so
               neither
               are
               they
               the
               most
               happy
               .
               The
               best
               and
               most
               knowing
               Philosophers
               are
               not
               the
               men
               that
               do
               their
               business
               best
               now-adays
               .
               'T
               will
               be
               said
               ,
               that
               to
               understand
               the
               means
               of
               advancing
               one's
               self
               is
               a
               sort
               of
               knowledge
               ,
               and
               they
               who
               have
               not
               a
               genius
               for
               learning
               have
               one
               for
               other
               things
               ,
               and
               profit
               therein
               as
               well
               as
               in
               the
               Sciences
               .
               But
               I
               answer
               ,
               that
               Philosophy
               being
               the
               key
               of
               all
               other
               Disciplines
               ,
               't
               is
               a
               sign
               that
               they
               will
               not
               open
               the
               chest
               ,
               when
               they
               refuse
               the
               key
               of
               it
               .
               Besides
               ,
               we
               see
               some
               persons
               so
               stupid
               ,
               that
               they
               interpret
               the
               curiosity
               of
               knowing
               a
               trouble
               to
               themselves
               ,
               and
               a
               vice
               in
               others
               :
               and
               not
               only
               some
               Philosophers
               have
               disclaim'd
               to
               know
               any
               thing
               except
               that
               they
               knew
               nothing
               ;
               but
               there
               have
               been
               found
               many
               holy
               personages
               who
               made
               profession
               of
               ignorance
               .
            
             
               The
               Second
               said
               ,
               All
               naturally
               desire
               to
               know
               ,
               but
               not
               all
               things
               ,
               nor
               at
               all
               times
               ,
               nor
               by
               all
               the
               ways
               that
               are
               prescrib'd
               them
               ;
               every
               one
               would
               learn
               after
               his
               own
               mode
               ,
               and
               things
               proportional
               to
               his
               reach
               :
               and
               as
               when
               these
               conditions
               meet
               together
               ,
               they
               excite
               the
               desire
               ;
               so
               when
               any
               one
               is
               wanting
               ,
               they
               cause
               disgust
               .
               Thus
               one
               is
               passionately
               affected
               to
               Algebra
               ,
               which
               deterr's
               the
               wit
               of
               another
               :
               One
               matter
               may
               please
               at
               the
               beginning
               ,
               and
               become
               distastful
               into
               the
               continuance
               ;
               and
               the
               same
               subject
               being
               treated
               in
               familiar
               discourse
               will
               render
               you
               attentive
               ,
               yet
               displeases
               you
               in
               a
               more
               lofty
               style
               ,
               which
               ,
               on
               the
               other
               side
               ,
               would
               content
               some
               other
               ;
               wherefore
               't
               is
               not
               to
               be
               wonder'd
               if
               some
               minds
               have
               reluctancy
               against
               the
               constraint
               which
               is
               offer'd
               to
               be
               laid
               upon
               them
               ;
               as
               the
               stomack
               rises
               when
               a
               food
               which
               it
               loathes
               is
               tender'd
               to
               it
               ,
               though
               the
               appetite
               of
               knowing
               be
               ,
               in
               the
               mean
               time
               ,
               no
               less
               natural
               to
               the
               soul
               then
               that
               of
               eating
               is
               to
               the
               body
               .
            
             
               The
               Third
               said
               ,
               That
               supposing
               this
               desire
               of
               knowledge
               not
               general
               ,
               it
               is
               demanded
               whence
               it
               comes
               to
               pass
               that
               it
               is
               so
               great
               in
               many
               persons
               ,
               that
               some
               have
               relinquish'd
               all
               their
               fortunes
               for
               it
               ,
               others
               have
               spent
               their
               whole
               age
               in
               attaining
               it
               ,
               others
               have
               put
               out
               their
               own
               eyes
               the
               better
               to
               attend
               it
               ,
               and
               some
               lost
               their
               lives
               for
               it
               .
               It
               seems
               to
               me
               that
               all
               of
               them
               do
               
               thus
               for
               some
               good
               .
               Now
               good
               is
               divided
               into
               its
               three
               kinds
               ;
               and
               correspondently
               ,
               some
               do
               it
               for
               profit
               ,
               fitting
               themselves
               to
               gain
               themselves
               a
               livelihood
               ;
               others
               for
               honour
               ,
               and
               to
               enjoy
               the
               prerogatives
               which
               knowledge
               procures
               to
               the
               most
               learned
               ;
               others
               again
               do
               it
               ,
               only
               for
               the
               pleasure
               which
               they
               find
               in
               study
               ,
               and
               not
               for
               the
               sake
               of
               knowledge
               it self
               :
               for
               when
               we
               once
               have
               attain'd
               the
               knowledge
               of
               a
               thing
               ,
               it
               affords
               us
               delight
               no
               longer
               ;
               whence
               it
               is
               that
               excellent
               workmen
               are
               always
               poor
               ;
               because
               so
               soon
               as
               they
               have
               arriv'd
               to
               a
               perfection
               of
               skill
               they
               leave
               all
               further
               search
               to
               others
               ;
               their
               only
               pleasure
               was
               in
               the
               acquisition
               .
               This
               pleasure
               herein
               resembling
               all
               other
               sorts
               ,
               which
               consist
               only
               in
               action
               ,
               and
               not
               in
               acquiescence
               or
               satisfaction
               .
               But
               may
               not
               it
               also
               be
               thus
               ,
               because
               our
               soul
               being
               a
               Number
               always
               desires
               and
               aimes
               to
               perfectionate
               it self
               ?
               And
               as
               no
               number
               can
               be
               assign'd
               so
               great
               but
               that
               some
               others
               may
               be
               added
               to
               it
               ,
               even
               to
               infinity
               ;
               so
               our
               soul
               is
               capable
               of
               receiving
               new
               light
               and
               new
               notions
               ,
               to
               infinity
               ?
               Or
               else
               ,
               as
               every
               thing
               tends
               to
               its
               natural
               place
               ,
               so
               our
               soul
               being
               of
               celestial
               original
               aspire
               to
               the
               infinite
               knowledge
               of
               God
               by
               that
               of
               finite
               things
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               reason
               why
               both
               young
               and
               old
               desire
               to
               know
               ,
               is
               ,
               because
               of
               the
               extream
               pleasure
               which
               they
               take
               in
               knowing
               things
               .
               But
               if
               some
               be
               not
               inclin'd
               thereunto
               ,
               't
               is
               in
               regard
               of
               the
               difficulties
               ,
               which
               abate
               indeed
               ,
               but
               cannot
               wholly
               extinguish
               their
               natural
               ardour
               .
               This
               pleasure
               is
               apparent
               ,
               in
               that
               we
               take
               delight
               to
               know
               not
               only
               true
               things
               ,
               but
               such
               as
               we
               are
               conscious
               to
               be
               notoriously
               false
               ;
               yea
               sometimes
               we
               are
               more
               delighted
               with
               the
               latter
               then
               the
               former
               provided
               they
               have
               some
               pretty
               conceits
               ,
               as
               with
               Stories
               ,
               Fables
               and
               Romances
               .
               For
               there
               is
               nothing
               so
               small
               and
               inconsiderable
               in
               nature
               ,
               wherein
               the
               mind
               finds
               not
               incomparable
               divertisement
               and
               delight
               .
               The
               Gods
               ,
               saith
               Aristotle
               ,
               are
               as
               well
               in
               the
               least
               insects
               as
               in
               the
               most
               bulky
               animals
               ;
               and
               to
               despise
               little
               things
               is
               ,
               in
               his
               judgement
               ,
               to
               do
               like
               children
               .
               For
               ,
               on
               the
               contrary
               ,
               as
               in
               Art
               ,
               the
               less
               place
               a
               Picture
               takes
               up
               ,
               the
               more
               it
               is
               esteem'd
               ;
               and
               the
               Iliads
               of
               Homer
               were
               sometimes
               the
               more
               admir'd
               for
               that
               they
               were
               compriz'd
               in
               a
               Nut-shel
               :
               so
               in
               Nature
               ,
               the
               less
               volumn
               things
               are
               in
               ,
               the
               more
               worthy
               they
               are
               of
               admiration
               .
               Now
               if
               there
               be
               so
               much
               pleasure
               in
               seeing
               the
               figures
               and
               representations
               of
               natural
               things
               ,
               because
               we
               observe
               the
               work-man's
               industry
               in
               them
               ;
               there
               is
               much
               more
               contentment
               in
               clearly
               beholding
               those
               things
               themselves
               ,
               and
               remarking
               in
               their
               essence
               ,
               proprieties
               and
               vertues
               ,
               the
               power
               and
               wisdom
               of
               Nature
               far
               transcending
               that
               of
               Art.
               But
               if
               the
               knowledge
               of
               natural
               things
               affords
               us
               such
               great
               delight
               ,
               that
               of
               supernatural
               ravishes
               us
               in
               a
               higher
               measure
               ;
               and
               't
               is
               also
               much
               more
               difficult
               ,
               because
               they
               are
               remote
               ,
               from
               our
               senses
               ,
               which
               are
               the
               ordinary
               conveyances
               of
               knowledge
               :
               Wherefore
               there
               being
               pleasure
               in
               knowing
               both
               great
               things
               and
               small
               ,
               
               natural
               and
               supernatural
               ;
               't
               is
               no
               wonder
               if
               man
               ,
               who
               usually
               follows
               delectable
               Good
               ,
               takes
               delight
               in
               knowing
               .
            
             
               The
               Fifth
               said
               ,
               The
               Philosopher
               in
               the
               beginning
               of
               his
               Metaphysicks
               proves
               this
               Proposition
               ,
               1.
               
               By
               Induction
               ,
               from
               the
               senses
               ,
               which
               are
               respectively
               delighted
               in
               their
               operations
               ;
               whence
               we
               love
               the
               sense
               of
               Seeing
               above
               all
               the
               rest
               ,
               because
               it
               supplies
               us
               with
               more
               knowledge
               then
               any
               one
               of
               the
               rest
               .
               2.
               
               Because
               Man
               being
               mindful
               of
               the
               place
               of
               his
               original
               ,
               desires
               to
               raise
               himself
               above
               Plants
               and
               the
               other
               Animals
               .
               By
               Sense
               he
               advances
               himself
               above
               Plants
               ;
               by
               Memory
               above
               certain
               Animals
               who
               have
               none
               ;
               by
               Experience
               above
               them
               all
               ;
               but
               by
               the
               use
               of
               Reason
               ,
               from
               which
               proceedeth
               Science
               ,
               Men
               excel
               one
               another
               .
               For
               there
               are
               Animals
               which
               have
               some
               shadow
               of
               Prudence
               ,
               but
               not
               any
               hath
               Science
               .
               And
               ,
               as
               Seneca
               saith
               ,
               men
               are
               all
               equal
               in
               their
               beginning
               and
               their
               end
               ,
               that
               is
               ,
               as
               to
               life
               and
               death
               ,
               not
               differing
               but
               in
               their
               interval
               ,
               whereof
               Science
               is
               the
               fairest
               Ornament
               .
               The
               cause
               of
               this
               desire
               of
               knowing
               proceeds
               then
               from
               the
               natural
               inclination
               which
               every
               thing
               hath
               to
               follow
               its
               own
               good
               .
               Now
               the
               good
               of
               Man
               ,
               as
               Man
               ,
               is
               to
               know
               .
               For
               as
               a
               thing
               exists
               not
               but
               so
               far
               forth
               as
               it
               acts
               ,
               the
               Rational
               Soul
               (
               the
               better
               part
               of
               us
               )
               cannot
               be
               term'd
               such
               ,
               saving
               inasmuch
               as
               it
               knows
               ;
               yea
               Action
               being
               the
               measure
               not
               only
               of
               being
               ,
               but
               also
               of
               the
               perfection
               of
               being
               (
               whence
               God
               ,
               who
               is
               most
               perfect
               ,
               never
               ceases
               to
               act
               ;
               and
               the
               First
               Matter
               which
               is
               the
               most
               imperfect
               of
               all
               entities
               ,
               acts
               either
               little
               or
               nothing
               at
               all
               )
               therefore
               the
               Reasonable
               Soul
               being
               the
               most
               noble
               and
               perfect
               of
               all
               formes
               ,
               desires
               to
               act
               and
               employ
               it self
               incessantly
               in
               its
               action
               ,
               which
               is
               the
               knowledge
               of
               things
               .
               Indeed
               every
               thing
               strives
               after
               its
               own
               operation
               .
               As
               soon
               as
               the
               Plant
               is
               issu'd
               out
               of
               the
               earth
               it
               thrusts
               forward
               till
               it
               be
               come
               to
               its
               just
               bigness
               .
               The
               Eye
               cannot
               without
               pain
               be
               hindred
               from
               seeing
               ;
               Silence
               causes
               sadness
               .
               And
               as
               we
               see
               the
               Boar
               and
               the
               Bull
               ,
               by
               an
               admirable
               instinct
               of
               Nature
               ,
               the
               one
               oppose
               its
               forehead
               ,
               the
               other
               its
               mouth
               ,
               against
               such
               as
               provoke
               them
               ,
               though
               the
               former
               as
               yet
               wanteth
               teeth
               ,
               and
               the
               latter
               horns
               ;
               so
               the
               reason
               and
               desire
               of
               knowing
               appears
               very
               early
               in
               children
               ,
               even
               before
               they
               are
               capable
               of
               much
               .
            
             
               The
               Sixth
               said
               ,
               That
               the
               Intellect
               becometh
               each
               thing
               which
               it
               understands
               .
               Hence
               Man
               ,
               the
               most
               inconstant
               of
               all
               creatures
               ,
               is
               carri'd
               so
               ardently
               to
               the
               knowledge
               of
               all
               things
               ,
               which
               finding
               not
               worthy
               of
               him
               he
               relinquishes
               ,
               till
               he
               be
               arriv'd
               at
               the
               knowledge
               of
               his
               Creator
               ,
               to
               whom
               conforming
               himself
               he
               desires
               to
               know
               nothing
               more
               ,
               but
               acquiesces
               ,
               contemplating
               in
               him
               ,
               as
               in
               a
               mirror
               ,
               all
               other
               things
               of
               the
               World.
               
            
             
               The
               Seventh
               said
               ,
               All
               things
               were
               made
               for
               the
               use
               and
               behoof
               of
               man
               ,
               and
               therefore
               he
               has
               reason
               to
               desire
               to
               know
               every
               thing
               ,
               to
               the
               end
               he
               may
               make
               use
               of
               it
               .
            
             
               The
               Eighth
               said
               ,
               We
               have
               the
               seeds
               and
               treasures
               of
               Knowledge
               
               hidden
               in
               our selves
               ;
               which
               longing
               to
               be
               exerted
               and
               reduc'd
               from
               power
               into
               act
               ,
               incessantly
               sollicite
               us
               to
               put
               them
               forth
               .
               Hence
               comes
               the
               desire
               of
               knowing
               ,
               or
               rather
               awakning
               these
               species
               which
               are
               perfected
               in
               us
               by
               use
               ,
               and
               in
               time
               wholly
               display'd
               .
               In
               which
               respect
               Teachers
               are
               with
               good
               reason
               compar'd
               to
               Mid-wives
               who
               do
               not
               produce
               the
               Infant
               in
               the
               Mother's
               womb
               ,
               but
               lend
               a
               helping
               hand
               to
               its
               coming
               forth
               .
               For
               Teachers
               do
               not
               infuse
               knowledge
               into
               the
               children
               whom
               they
               instruct
               ,
               but
               only
               assist
               them
               to
               produce
               it
               out
               of
               folds
               and
               recesses
               of
               the
               mind
               ,
               in
               which
               otherwise
               it
               would
               remain
               unprofitable
               ,
               and
               like
               matter
               without
               form
               ;
               as
               the
               Steel
               doth
               not
               give
               fire
               to
               the
               Flint
               ,
               but
               elicits
               the
               same
               of
               it
               .
               So
               those
               natural
               lights
               and
               notices
               being
               at
               first
               invelop'd
               with
               clouds
               ,
               when
               their
               veil
               is
               taken
               away
               ,
               and
               they
               are
               loosned
               ,
               as
               the
               Platonists
               speak
               ,
               from
               the
               contagion
               of
               the
               senses
               ,
               they
               extreamly
               delight
               those
               who
               bore
               them
               inclosed
               in
               their
               breast
               ,
               and
               needed
               help
               to
               exclude
               them
               .
            
          
           
             
               II.
               Whether
               exchange
               be
               more
               convenient
               then
               buying
               and
               selling
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ,
               As
               Unity
               is
               the
               beginning
               of
               Numbers
               in
               Arithmetick
               ,
               and
               of
               causes
               in
               nature
               ;
               so
               community
               of
               goods
               was
               no
               doubt
               at
               first
               amongst
               men
               .
               But
               because
               't
               is
               the
               occasion
               of
               negligence
               ,
               and
               cannot
               continue
               long
               ,
               in
               regard
               some
               are
               better
               husbands
               ,
               more
               easie
               to
               be
               contented
               ,
               and
               need
               less
               then
               others
               ;
               hence
               arose
               the
               words
               of
               Mine
               and
               Thine
               ,
               which
               are
               more
               efficacious
               then
               Ours
               and
               Yours
               ;
               since
               even
               Monasticks
               take
               it
               for
               a
               mortification
               ,
               and
               children
               cry
               when
               any
               thing
               proper
               to
               them
               is
               taken
               from
               them
               .
               In
               old
               time
               ,
               when
               one
               had
               eaten
               or
               spent
               what
               was
               his
               own
               he
               repair'd
               to
               his
               neighbour
               for
               more
               ,
               accommodating
               him
               with
               some
               other
               thing
               whereof
               he
               stood
               in
               need
               ,
               by
               way
               of
               exchange
               ,
               the
               respective
               value
               of
               the
               things
               being
               limited
               according
               to
               their
               estimation
               of
               their
               goodness
               and
               scarcity
               ,
               in
               the
               first
               place
               ,
               and
               then
               of
               their
               beauty
               or
               comeliness
               .
               And
               because
               Oxen
               and
               Sheep
               afforded
               them
               the
               most
               commodities
               ,
               as
               their
               skins
               for
               clothing
               ,
               and
               their
               milk
               and
               flesh
               for
               food
               ,
               besides
               other
               uses
               to
               which
               they
               were
               serviceable
               ,
               they
               made
               all
               their
               traffick
               with
               Cattle
               ,
               in
               which
               all
               their
               wealth
               consisted
               .
               But
               because
               't
               was
               too
               troublesome
               a
               thing
               for
               a
               man
               to
               drive
               always
               a
               flock
               of
               Sheep
               before
               him
               ,
               or
               lead
               a
               Cow
               by
               the
               horn
               ,
               for
               making
               of
               payment
               ;
               the
               industry
               of
               men
               increasing
               ,
               they
               cast
               their
               eyes
               upon
               that
               which
               was
               in
               the
               next
               degree
               of
               most
               use
               to
               them
               ,
               and
               most
               durable
               ;
               and
               finding
               that
               't
               was
               Iron
               and
               Copper
               ,
               and
               especially
               that
               the
               latter
               was
               the
               fairest
               and
               easiest
               to
               be
               melted
               and
               cast
               into
               Kettles
               and
               other
               domestick
               Utensils
               ,
               they
               made
               choice
               thereof
               ,
               mutually
               giving
               and
               receiving
               it
               ,
               by
               weight
               ,
               for
               other
               things
               they
               needed
               ,
               and
               divided
               it
               by
               pounds
               ,
               which
               word
               still
               remains
               amongst
               us
               ,
               to
               signifie
               twenty
               shillings
               ,
               which
               is
               very
               neer
               the
               just
               value
               that
               a
               pound
               of
               Copper
               had
               in
               those
               days
               .
               And
               to
               save
               the
               labour
               of
               weighing
               this
               pound
               
               and
               the
               parts
               of
               it
               ,
               they
               stamp'd
               upon
               one
               side
               the
               figure
               of
               a
               ship
               ,
               with
               the
               weight
               and
               value
               (
               because
               Saturn
               ,
               the
               inventer
               of
               money
               in
               Italy
               ,
               arriv'd
               there
               in
               a
               ship
               )
               and
               on
               the
               other
               side
               the
               pourtait
               of
               one
               of
               those
               beasts
               which
               are
               design'd
               by
               the
               word
               Pecus
               ,
               whence
               Money
               came
               to
               be
               call'd
               pecunia
               .
               Afterwards
               the
               Arms
               of
               the
               Prince
               were
               substituted
               in
               stead
               of
               the
               Ship
               ,
               and
               Constantine
               put
               a
               Cross
               in
               place
               of
               the
               Beast
               .
               Now
               because
               ,
               in
               old
               Gaulish
               ,
               a
               Ship
               was
               call'd
               Pile
               (
               whence
               the
               word
               Pilote
               remains
               to
               this
               day
               )
               the
               side
               of
               the
               Coin
               on
               which
               the
               Ship
               was
               is
               still
               call'd
               Pile
               ,
               and
               the
               other
               Cross
               ,
               how
               different
               stamps
               soever
               have
               succeeded
               since
               .
               Nevertheless
               exchange
               is
               more
               universal
               then
               buying
               and
               selling
               ,
               particularly
               between
               State
               and
               State
               ,
               transportation
               of
               money
               being
               generally
               forbidden
               ,
               and
               only
               the
               carrying
               away
               of
               Merchandize
               for
               Merchandize
               allow'd
               .
               Moreover
               ,
               there
               are
               more
               Nations
               who
               exercise
               Commerce
               by
               trucking
               ,
               then
               there
               are
               that
               make
               use
               of
               Money
               .
               It
               seems
               also
               to
               be
               more
               convenient
               for
               particular
               persons
               ,
               it
               being
               more
               difficult
               for
               him
               that
               is
               in
               necessity
               to
               sell
               what
               he
               hath
               ,
               many
               times
               ,
               at
               a
               low
               rate
               in
               money
               ,
               and
               to
               buy
               dearly
               what
               he
               wants
               ,
               then
               to
               give
               out
               of
               his
               abundance
               to
               him
               that
               needeth
               ,
               and
               receive
               from
               him
               in
               consideration
               thereof
               what
               himself
               wanteth
               .
            
             
               The
               Second
               said
               ,
               That
               Exchange
               being
               founded
               upon
               Commutative
               Justice
               ,
               and
               introduc'd
               by
               the
               mutual
               necessities
               men
               have
               of
               one
               another
               ,
               consists
               in
               the
               comparing
               of
               things
               between
               themselves
               ;
               so
               that
               according
               as
               one
               thing
               exceeds
               another
               in
               price
               and
               value
               ,
               or
               else
               is
               exceeded
               by
               it
               ,
               the
               excess
               or
               defect
               of
               the
               one
               side
               or
               the
               other
               must
               be
               equally
               compensated
               .
               To
               which
               purpose
               men
               make
               use
               of
               two
               measures
               ,
               the
               one
               natural
               ,
               and
               the
               other
               artificial
               .
               The
               natural
               measure
               is
               the
               scarcity
               of
               things
               compar'd
               with
               their
               publick
               use
               .
               Whence
               it
               comes
               to
               pass
               that
               the
               less
               there
               is
               of
               a
               thing
               which
               is
               greatly
               us'd
               ,
               't
               is
               the
               dearer
               ;
               and
               ,
               on
               the
               contrary
               ,
               the
               price
               is
               diminish'd
               according
               to
               the
               greater
               plenty
               thereof
               .
               For
               't
               is
               not
               barely
               the
               goodness
               of
               the
               thing
               ,
               nor
               its
               rarity
               or
               its
               necessity
               ,
               that
               is
               the
               cause
               of
               its
               value
               ;
               but
               all
               these
               together
               referr'd
               to
               its
               use
               .
               So
               water
               ,
               which
               is
               better
               and
               less
               hurtful
               to
               man
               then
               wine
               ,
               is
               nevertheless
               of
               less
               price
               .
               Corn
               is
               more
               necessary
               then
               Sugar
               ,
               yet
               not
               so
               dear
               ;
               and
               the
               rarest
               Plants
               ,
               which
               are
               no
               ingredients
               into
               the
               compositions
               of
               Physick
               ,
               scarce
               find
               buyers
               .
               Now
               Money
               is
               the
               artificial
               measure
               ,
               invented
               by
               men
               ,
               for
               measuring
               the
               price
               and
               value
               of
               all
               things
               ,
               both
               real
               and
               imaginary
               ,
               moveable
               and
               immoveable
               .
               These
               two
               measures
               are
               different
               ,
               in
               that
               the
               abundance
               of
               things
               diminishes
               their
               price
               ;
               scarcity
               and
               defect
               augments
               it
               :
               but
               contrarily
               ,
               the
               plenty
               of
               money
               enhances
               the
               price
               of
               things
               ,
               and
               its
               scarcity
               diminishes
               it
               :
               whence
               the
               more
               money
               there
               is
               in
               a
               State
               ,
               the
               dearer
               every
               thing
               is
               ;
               as
               appears
               by
               comparing
               our
               Age
               with
               that
               of
               our
               Grand-fathers
               before
               the
               discovery
               of
               the
               West
               Indies
               ;
               when
               they
               were
               richer
               and
               had
               more
               Merchandize
               with
               a
               thousand
               Crowns
               then
               we
               have
               
               now
               with
               ten
               thousand
               .
               And
               on
               the
               contrary
               ,
               the
               more
               things
               there
               are
               to
               exchange
               ,
               the
               truck
               or
               traffick
               is
               the
               easier
               ;
               although
               that
               's
               the
               happiest
               Country
               from
               whence
               more
               is
               exported
               then
               imported
               into
               it
               .
               But
               because
               many
               times
               the
               parties
               could
               not
               agree
               ,
               he
               that
               needed
               an
               Oxe
               possessing
               nothing
               that
               lik'd
               the
               owner
               ,
               and
               some
               things
               of
               too
               great
               value
               being
               withall
               uncapable
               of
               division
               ,
               as
               a
               House
               or
               a
               Ship
               ;
               therefore
               they
               invented
               money
               to
               supply
               all
               these
               defects
               .
               This
               money
               ,
               in
               some
               Countries
               ,
               consisted
               of
               Shells
               ;
               in
               others
               ,
               of
               precious
               Stones
               ;
               elsewhere
               ,
               of
               other
               things
               ;
               but
               most
               commonly
               of
               Metal
               .
               And
               although
               it
               be
               not
               absolutely
               necessary
               ,
               yet
               it
               is
               much
               more
               convenient
               then
               Exchange
               ;
               for
               by
               means
               thereof
               a
               man
               may
               do
               every
               thing
               that
               can
               be
               done
               by
               permutation
               ,
               and
               some
               thing
               more
               .
               Whence
               it
               is
               ,
               that
               Princes
               always
               prohibit
               the
               transportation
               of
               it
               ,
               but
               that
               of
               other
               things
               only
               upon
               some
               occasions
               .
               For
               money
               is
               ,
               with
               good
               reason
               ,
               said
               to
               be
               every
               thing
               potentially
               .
            
             
               The
               Third
               said
               ,
               That
               as
               it
               was
               sometimes
               doubted
               whether
               Caesar's
               birth
               were
               more
               happy
               or
               fatal
               to
               the
               Roman
               Empire
               ,
               which
               he
               on
               one
               side
               adorn'd
               with
               glory
               and
               triumphs
               ,
               and
               on
               the
               other
               desolated
               by
               Civil
               Wars
               :
               so
               't
               is
               hard
               to
               judge
               whether
               the
               invention
               of
               Gold
               and
               Silver
               Coin
               hath
               been
               more
               beneficial
               or
               pernicious
               to
               mankind
               .
               For
               't
               is
               true
               ,
               it
               greatly
               facilitates
               Commerce
               amongst
               men
               ;
               but
               it
               likewise
               brings
               along
               with
               it
               covetousness
               ,
               and
               the
               desire
               of
               having
               it
               .
               For
               whereas
               at
               first
               the
               most
               avaritious
               were
               forc'd
               to
               set
               bounds
               to
               their
               covetousness
               ,
               when
               their
               Granaries
               ,
               Sellars
               and
               Houses
               were
               full
               ;
               and
               also
               when
               Iron
               money
               came
               in
               use
               ,
               it
               took
               up
               almost
               as
               much
               room
               as
               the
               things
               themselves
               ;
               now
               ,
               since
               the
               invention
               of
               Gold
               and
               Silver
               Coin
               ,
               men
               have
               begun
               to
               reckon
               by
               Millions
               ,
               which
               give
               less
               content
               to
               the
               possessors
               then
               pains
               to
               acquire
               ,
               solliciotousness
               to
               preserve
               ,
               and
               trouble
               to
               lose
               them
               .
            
          
        
         
           
             CONFERENCE
             XL.
             
          
           
             
               I.
               Of
               Prognostication
               or
               Presaging
               by
               certain
               Animals
               .
               II.
               Why
               all
               men
               love
               more
               to
               command
               then
               to
               obey
               .
            
          
           
             
               I.
               Of
               Divination
               by
               some
               Animals
               .
            
             
               MAn
               is
               affected
               to
               nothing
               more
               passionately
               then
               to
               the
               Faculty
               of
               Divining
               .
               Upon
               this
               account
               he
               paints
               Prudence
               ,
               the
               most
               necessary
               of
               the
               Cardinal
               Vertues
               ,
               with
               a
               double
               countenance
               ,
               one
               whereof
               speculates
               futurity
               .
               And
               because
               this
               knowledge
               of
               things
               to
               come
               would
               rid
               him
               of
               the
               two
               most
               violent
               passions
               which
               perplex
               him
               ,
               Fear
               and
               Hope
               ,
               therefore
               he
               spares
               nothing
               to
               attain
               the
               same
               .
               To
               this
               end
               he
               
               employs
               not
               only
               the
               four
               Elements
               ,
               but
               makes
               a
               distinct
               art
               of
               the
               ways
               of
               Prediction
               by
               each
               of
               them
               .
               He
               makes
               use
               of
               all
               mixt
               bodies
               too
               ,
               and
               searches
               even
               the
               bowels
               of
               living
               creatures
               ,
               yea
               the
               very
               Sepulchres
               of
               the
               dead
               ,
               in
               quest
               of
               Presages
               of
               the
               future
               .
               And
               although
               ,
               speaking
               absolutely
               ,
               such
               inventions
               are
               more
               capable
               to
               attract
               the
               admiration
               ,
               and
               consequently
               the
               money
               of
               credulous
               persons
               ,
               then
               to
               instruct
               them
               (
               unless
               perhaps
               ,
               in
               prudence
               ,
               to
               take
               care
               of
               being
               so
               easily
               deceiv'd
               afterwards
               )
               yet
               there
               seems
               to
               be
               a
               correspondence
               and
               connexion
               between
               present
               and
               future
               things
               ,
               as
               there
               is
               between
               the
               pass'd
               and
               the
               present
               ;
               for
               as
               he
               who
               perceives
               the
               corruption
               of
               unburied
               bodies
               after
               a
               Battle
               to
               have
               infected
               the
               air
               ,
               and
               begotten
               the
               Pestilence
               ,
               may
               certainly
               refer
               the
               cause
               of
               such
               Contagion
               to
               the
               War
               ;
               so
               he
               that
               shall
               behold
               a
               furious
               War
               in
               which
               great
               Battles
               are
               fought
               may
               conjecture
               an
               approaching
               Pestilence
               .
               Possibly
               ,
               if
               we
               were
               as
               careful
               to
               contemplate
               the
               changes
               of
               all
               other
               bodies
               ,
               Minerals
               and
               Vegetables
               ,
               we
               should
               remark
               therein
               Presages
               as
               much
               more
               infallible
               then
               those
               of
               animals
               ,
               as
               their
               actions
               ,
               being
               more
               simple
               ,
               are
               likewise
               more
               certain
               ;
               as
               may
               be
               instanc'd
               in
               the
               Mulberry-tree
               ,
               which
               buds
               not
               till
               all
               the
               cold
               weather
               be
               pass'd
               ;
               but
               because
               the
               Local
               Motion
               which
               is
               proper
               to
               animals
               ,
               affects
               us
               more
               ,
               thence
               it
               becomes
               also
               more
               remarkable
               .
            
             
               The
               Second
               said
               ,
               That
               man
               must
               not
               be
               forgotten
               in
               this
               Disquisition
               .
               For
               not
               to
               speak
               of
               Prognostication
               in
               his
               diseases
               ,
               by
               means
               whereof
               the
               Physitian
               gets
               the
               esteem
               of
               a
               God
               ,
               we
               see
               old
               men
               and
               other
               persons
               so
               regular
               in
               the
               constitution
               of
               their
               bodies
               ,
               that
               they
               will
               tell
               you
               ,
               beforehand
               ,
               better
               then
               any
               Almanack
               ,
               by
               a
               Tooth-ach
               ,
               a
               Megrim
               ,
               or
               a
               Sciatica
               ,
               what
               weather
               is
               approaching
               ,
               whether
               rain
               ,
               frost
               or
               snow
               ,
               or
               fair
               .
               This
               is
               commonly
               attributed
               to
               the
               rarefaction
               or
               condensation
               of
               the
               peccant
               humours
               in
               their
               bodies
               ,
               the
               same
               discharging
               themselves
               upon
               what
               part
               they
               find
               weakest
               (
               as
               the
               weakest
               are
               commonly
               the
               most
               oppress'd
               )
               and
               there
               making
               themselves
               felt
               by
               their
               acrimony
               :
               but
               the
               parties
               are
               no
               longer
               sensible
               thereof
               then
               that
               intemperate
               weather
               continues
               ,
               a
               new
               disposition
               of
               the
               air
               causing
               a
               new
               motion
               and
               alteration
               in
               the
               humours
               .
               When
               Cats
               comb
               themselves
               (
               as
               we
               speak
               )
               't
               is
               a
               sign
               of
               rain
               ;
               because
               the
               moisture
               which
               is
               in
               the
               air
               before
               the
               rain
               ,
               insinuating
               it self
               into
               the
               fur
               of
               this
               animal
               ,
               moves
               her
               to
               smooth
               the
               same
               ,
               and
               cover
               her
               body
               wherewith
               ,
               that
               so
               she
               may
               the
               less
               feel
               the
               inconvenience
               of
               Winter
               ;
               as
               on
               the
               contrary
               ,
               she
               opens
               her
               fur
               in
               Summer
               ,
               that
               she
               may
               the
               better
               receive
               the
               refreshing
               of
               the
               moist
               season
               .
               The
               crying
               of
               Cats
               ,
               Osprey's
               ,
               Raven's
               ,
               and
               other
               Birds
               ,
               upon
               the
               tops
               of
               houses
               ,
               in
               the
               night-time
               ,
               are
               observ'd
               by
               the
               vulgar
               to
               pre-signifie
               death
               to
               the
               sick
               ;
               and
               those
               creatures
               are
               thought
               to
               know
               the
               approach
               thereof
               by
               their
               cadaverous
               scent
               ,
               which
               appears
               not
               to
               us
               till
               after
               their
               death
               ,
               by
               reason
               of
               the
               dulness
               of
               our
               senses
               ;
               
               it
               being
               no
               less
               admirable
               that
               such
               carrion
               Birds
               smell
               better
               then
               we
               ,
               then
               't
               is
               to
               see
               a
               dog
               distinguish
               by
               his
               smelling
               the
               traces
               of
               a
               Hare
               ,
               which
               are
               imperceptible
               to
               us
               .
               But
               it
               may
               as
               well
               be
               ,
               that
               these
               Birds
               cry
               by
               chance
               upon
               the
               first
               house
               where
               they
               light
               ,
               and
               are
               heard
               onely
               by
               such
               as
               watch
               in
               attendance
               upon
               persons
               dangerously
               sick
               ;
               they
               being
               likewise
               Birds
               of
               but
               a
               weak
               sight
               ,
               and
               therefore
               flying
               abroad
               most
               commonly
               in
               the
               dark
               .
               As
               for
               the
               fore-sight
               of
               fertility
               ,
               by
               the
               Honeton
               ,
               and
               of
               a
               calm
               ,
               by
               the
               Halcyon
               or
               Kings-fisher
               ,
               these
               ought
               to
               be
               referr'd
               to
               the
               same
               instinct
               of
               Nature
               ,
               which
               guideth
               the
               Spider
               to
               weave
               her
               nets
               ,
               and
               the
               Swallow
               to
               build
               her
               neast
               .
            
             
               The
               Third
               said
               ,
               There
               is
               a
               close
               connexion
               between
               the
               superior
               and
               inferior
               bodies
               ,
               the
               chain
               whereof
               is
               to
               us
               imperceptible
               ,
               though
               their
               consecution
               be
               infallible
               .
               This
               was
               signifi'd
               by
               Trismegistus
               ,
               when
               he
               pronounc'd
               that
               that
               which
               is
               below
               is
               like
               that
               which
               is
               on
               high
               ,
               and
               therefore
               't
               is
               not
               to
               be
               wonder'd
               if
               one
               be
               the
               sign
               of
               the
               other
               .
            
             
               The
               Fourth
               said
               ,
               Certain
               Animals
               are
               found
               under
               the
               domination
               of
               one
               and
               the
               same
               Starr
               ,
               of
               which
               subjection
               they
               have
               some
               character
               either
               external
               or
               internal
               .
               And
               't
               is
               credible
               that
               all
               bodies
               ,
               especially
               Plants
               ,
               have
               figures
               or
               characters
               of
               their
               virtues
               ,
               either
               within
               or
               without
               .
               Thus
               ,
               they
               say
               ,
               those
               Plants
               which
               are
               prickly
               ,
               and
               whose
               leaves
               have
               the
               shape
               of
               a
               spears
               poynt
               ,
               or
               other
               offensive
               armes
               ,
               are
               vulnerary
               ;
               those
               which
               have
               the
               spots
               or
               speckles
               of
               a
               Serpent
               ,
               are
               noted
               to
               be
               good
               against
               poysons
               ;
               and
               all
               are
               serviceable
               for
               the
               conservation
               of
               such
               parts
               ,
               and
               cure
               of
               such
               diseases
               as
               they
               resemble
               in
               figure
               .
               In
               like
               manner
               ,
               't
               is
               probable
               that
               the
               Cock
               hath
               a
               certain
               internal
               character
               which
               particularly
               rank
               him
               under
               the
               dominion
               of
               the
               Sun
               ;
               and
               that
               this
               is
               the
               cause
               that
               he
               crows
               when
               his
               predominant
               planet
               possesses
               one
               of
               the
               three
               cardinal
               points
               of
               Heaven
               ,
               in
               which
               the
               same
               hath
               most
               power
               ,
               namely
               ,
               in
               the
               East
               ,
               when
               the
               light
               thereof
               is
               returning
               towards
               him
               ;
               in
               the
               South
               ,
               at
               which
               time
               he
               rejoyces
               to
               see
               it
               at
               the
               highest
               pitch
               of
               strength
               ;
               and
               at
               mid-night
               ,
               because
               he
               feels
               that
               it
               is
               then
               beginning
               again
               to
               approach
               to
               our
               Hemisphere
               .
               But
               he
               crows
               not
               at
               sun-set
               ,
               being
               sad
               then
               for
               its
               departure
               ,
               and
               for
               that
               he
               is
               deprived
               of
               its
               light
               .
               And
               ,
               for
               this
               reason
               ,
               in
               my
               opinion
               ,
               the
               Romans
               chiefly
               made
               use
               of
               young
               Chickens
               ,
               from
               which
               to
               collect
               their
               auguries
               ;
               because
               they
               conceiv'd
               that
               being
               Animals
               of
               the
               Sun
               ,
               and
               more
               susceptible
               of
               its
               impressions
               ,
               by
               reason
               of
               their
               tenderness
               ,
               they
               were
               more
               easily
               sensible
               ,
               and
               consequently
               afforded
               more
               remarkable
               tokens
               by
               their
               motions
               and
               particular
               constitution
               ,
               of
               the
               various
               dispositions
               of
               the
               Sun
               ,
               in
               reference
               to
               the
               several
               Aspects
               of
               good
               and
               bad
               Planets
               ,
               especially
               of
               Saturn
               their
               opposite
               .
               Whence
               judging
               ,
               by
               the
               dulness
               and
               sadness
               of
               the
               Chickens
               ,
               that
               the
               Sun
               was
               afflicted
               by
               a
               bad
               Aspect
               of
               Mars
               or
               Saturn
               ;
               they
               drew
               a
               consequence
               ,
               that
               since
               this
               Luminary
               ,
               which
               besides
               its
               universal
               power
               ,
               was
               
               the
               Disposer
               of
               their
               fortune
               with
               Mars
               ,
               was
               found
               ill
               dispos'd
               when
               they
               were
               projecting
               any
               design
               ,
               therefore
               they
               could
               not
               have
               a
               good
               issue
               of
               it
               .
               Thus
               people
               prognostice
               a
               great
               Famine
               or
               Mortality
               when
               great
               flocks
               of
               Jayes
               or
               Crows
               forsake
               the
               woods
               ;
               because
               these
               melancholy
               birds
               ,
               bearing
               the
               characters
               of
               Saturn
               the
               author
               of
               famine
               and
               mortality
               ,
               have
               a
               very
               early
               perception
               of
               the
               bad
               disposition
               of
               that
               Planet
               .
            
             
               The
               Fifth
               said
               ,
               Thence
               also
               it
               is
               ,
               that
               if
               a
               flie
               be
               found
               in
               an
               Oak-apple
               ,
               't
               is
               believ'd
               that
               the
               year
               insuing
               will
               be
               troubled
               with
               wars
               ,
               because
               that
               Insect
               being
               alwayes
               in
               motion
               ,
               and
               troublesome
               ,
               is
               attributed
               to
               Mars
               .
               If
               a
               spider
               be
               found
               in
               the
               said
               Excrescence
               ,
               then
               a
               Pestilence
               is
               feared
               ,
               because
               this
               Insect
               hath
               the
               characters
               of
               malignant
               Saturn
               ;
               if
               a
               small
               worm
               be
               seen
               in
               it
               ,
               then
               ,
               this
               Insect
               being
               attributed
               to
               Jupiter
               and
               Venus
               ,
               plenty
               is
               prognosticated
               .
               Now
               ,
               did
               we
               know
               all
               the
               internal
               or
               external
               characters
               of
               Animals
               ,
               we
               might
               by
               their
               motion
               and
               disposition
               obtain
               some
               knowledge
               of
               that
               of
               their
               Star
               ,
               and
               thence
               draw
               some
               conjectures
               of
               futurities
               .
               But
               this
               cannot
               be
               done
               by
               the
               deportments
               of
               Men
               ,
               because
               these
               are
               varied
               by
               a
               thousand
               businesses
               ,
               imagination
               and
               troubles
               ,
               and
               especially
               by
               their
               free
               Will
               and
               Dissimulations
               ;
               the
               latter
               whereof
               puts
               them
               upon
               outward
               motions
               contrary
               to
               their
               internal
               ,
               and
               the
               former
               carries
               them
               ,
               by
               the
               sway
               of
               their
               wills
               ,
               against
               the
               course
               of
               coelestial
               impressions
               .
            
          
           
             
               II.
               Why
               Men
               love
               more
               to
               command
               then
               obey
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               Man
               is
               one
               of
               the
               weakest
               ,
               but
               the
               most
               ambitious
               of
               all
               Creatures
               .
               He
               accounts
               himself
               worthy
               to
               command
               ,
               not
               onely
               over
               all
               that
               is
               below
               him
               ,
               but
               also
               over
               all
               his
               equals
               .
               And
               did
               not
               shame
               restrain
               him
               ,
               he
               would
               willingly
               give
               his
               own
               suffrage
               for
               himself
               ,
               when
               the
               person
               of
               greatest
               sufficiency
               were
               to
               be
               nominated
               .
               Hence
               it
               is
               ,
               as
               I
               conceive
               ,
               that
               we
               have
               as
               many
               Enemies
               as
               Servants
               ,
               if
               the
               Proverb
               be
               true
               .
               For
               the
               Servant
               accounting
               himself
               equally
               or
               more
               able
               to
               command
               then
               his
               Master
               ,
               believes
               that
               Nature
               of
               Fortune
               do's
               him
               wrong
               in
               leaving
               him
               in
               that
               condition
               ,
               and
               therefore
               he
               aspires
               to
               change
               it
               .
               The
               opposition
               of
               Contraries
               contributes
               also
               thereunto
               ;
               for
               observing
               the
               evils
               which
               attend
               such
               as
               are
               reduc'd
               under
               the
               will
               of
               another
               ;
               and
               on
               the
               other
               side
               ,
               the
               content
               which
               Masters
               seem
               to
               have
               while
               they
               live
               at
               their
               own
               discretion
               ,
               and
               more
               easily
               suffer
               any
               evil
               of
               their
               own
               doing
               ,
               because
               every
               Man
               can
               better
               bear
               with
               himself
               then
               with
               another
               ;
               hereupon
               they
               as
               much
               desire
               command
               as
               they
               detest
               obedience
               .
               Now
               besides
               all
               this
               ,
               the
               reason
               why
               we
               are
               so
               enamor'd
               of
               command
               ,
               is
               ,
               for
               that
               every
               thing
               desires
               to
               be
               in
               action
               ,
               because
               all
               being
               consists
               primarily
               in
               action
               .
               Our
               Will
               ,
               accordingly
               ,
               is
               forward
               to
               exert
               the
               act
               of
               volition
               ;
               but
               it
               willeth
               onely
               by
               halves
               ,
               when
               it
               is
               controll'd
               ;
               and
               nothing
               offends
               us
               more
               then
               when
               we
               command
               ,
               and
               no
               body
               stirs
               to
               obey
               us
               ;
               so
               that
               some
               are
               impatient
               
               of
               being
               gain-said
               ,
               even
               in
               things
               notoriously
               impertinent
               or
               unjust
               .
               Witness
               Philip
               of
               Macedon
               ,
               who
               having
               unjustly
               condemn'd
               a
               poor
               woman
               ,
               chose
               rather
               to
               pay
               her
               condemnation
               for
               her
               to
               her
               Adversary
               ,
               then
               retract
               his
               own
               judgement
               .
               'T
               will
               perhaps
               be
               objected
               ,
               that
               there
               are
               good
               Fryars
               and
               Nuns
               ,
               who
               love
               better
               to
               obey
               then
               to
               command
               .
               I
               answer
               ,
               that
               in
               this
               act
               as
               well
               as
               in
               other
               mortifications
               of
               their
               appetites
               ,
               they
               acknowledge
               that
               they
               under-go
               very
               great
               difficulties
               ;
               and
               these
               prove
               the
               truth
               of
               the
               Proposition
               .
               Yea
               ,
               obedience
               and
               the
               resignation
               of
               our
               own
               will
               is
               more
               hard
               to
               observe
               then
               Poverty
               and
               Chastity
               ;
               inasmuch
               as
               the
               goods
               of
               Fortune
               and
               the
               Body
               are
               inferior
               to
               those
               of
               the
               Mind
               .
            
             
               The
               Second
               said
               ,
               This
               Question
               hath
               no
               difficulty
               in
               the
               general
               ,
               since
               all
               they
               who
               are
               contented
               with
               a
               servile
               condition
               ,
               make
               their
               obedience
               subservient
               to
               their
               desire
               of
               raising
               a
               fortune
               ,
               which
               may
               one
               day
               enable
               them
               to
               command
               .
               Nor
               is
               the
               reason
               of
               it
               less
               easie
               .
               For
               since
               no
               motive
               is
               more
               powerfull
               to
               incline
               the
               Will
               of
               Man
               then
               Delight
               and
               Profit
               ,
               no
               other
               reason
               of
               this
               desire
               need
               be
               search'd
               ,
               since
               superiority
               affords
               such
               sensible
               pleasure
               ,
               and
               conspicuous
               advantage
               ;
               command
               being
               ,
               to
               speak
               truth
               ,
               nothing
               else
               but
               an
               effective
               power
               of
               applying
               what
               means
               we
               please
               wherewith
               to
               compass
               our
               Profit
               or
               Delight
               .
               But
               seeing
               Nature
               hath
               establish'd
               this
               Law
               ,
               that
               Inferior
               things
               ought
               to
               obey
               the
               Superior
               ,
               the
               less
               worthy
               the
               more
               worthy
               ;
               so
               that
               Obedience
               and
               Command
               are
               the
               different
               consonances
               which
               compose
               the
               Harmony
               of
               the
               world
               ;
               Whence
               is
               it
               that
               Man
               alone
               raising
               up
               the
               Tones
               or
               Notes
               of
               his
               Ambition
               interrupts
               the
               Consort
               of
               the
               Universe
               ,
               and
               makes
               Discord
               amongst
               this
               agreeable
               Musick
               ?
               The
               reason
               hereof
               is
               ,
               that
               as
               Nature
               gives
               no
               desires
               but
               she
               also
               gives
               power
               ,
               so
               she
               gives
               no
               power
               without
               desire
               .
               Wherefore
               having
               made
               Man
               free
               by
               a
               power
               ,
               to
               wit
               ,
               a
               Will
               most
               free
               and
               independent
               ,
               she
               ha's
               also
               made
               him
               free
               by
               Inclination
               and
               Desire
               .
               Now
               forasmuch
               as
               Obedience
               is
               the
               restriction
               and
               modification
               ,
               or
               rather
               an
               annihilation
               of
               ,
               and
               contrary
               motion
               to
               this
               Will
               and
               desire
               of
               freedome
               ,
               't
               is
               no
               wonder
               that
               Man
               so
               abhors
               servitude
               and
               desires
               command
               ;
               because
               in
               doing
               so
               he
               most
               powerfully
               exercises
               his
               will
               in
               all
               its
               extent
               .
            
             
               The
               Third
               said
               ,
               The
               Will
               of
               Man
               being
               alwayes
               mutable
               ,
               and
               in
               perpetual
               motion
               ,
               't
               is
               no
               marvel
               if
               it
               abhors
               Obedience
               which
               checks
               its
               course
               ,
               deprives
               it
               of
               the
               means
               of
               change
               ,
               and
               usually
               carries
               it
               by
               a
               retrograde
               motion
               against
               its
               own
               inclination
               .
               Yea
               ,
               't
               is
               an
               ordinary
               thing
               for
               Men
               to
               be
               averse
               to
               do
               or
               abstain
               from
               any
               matter
               whatsoever
               ,
               onely
               because
               it
               is
               commanded
               or
               forbidden
               ;
               although
               we
               had
               a
               desire
               to
               do
               it
               before
               ,
               or
               at
               least
               it
               was
               indifferent
               to
               us
               .
               Whence
               arose
               the
               Proverb
               ,
               That
               Forbidding
               inflames
               Appetite
               ;
               and
               the
               more
               ,
               for
               that
               the
               order
               which
               is
               given
               us
               introduces
               into
               our
               Will
               another
               strange
               Will
               ,
               which
               ,
               though
               like
               and
               conformable
               to
               ours
               ,
               yet
               
               displeases
               us
               ,
               as
               it
               is
               forinsecal
               ;
               as
               the
               motion
               which
               would
               have
               been
               natural
               to
               the
               stone
               ,
               if
               it
               had
               been
               barely
               let
               fall
               from
               on
               high
               downwards
               ,
               becomes
               violent
               to
               it
               when
               it
               is
               cast
               down
               .
            
             
               The
               Fourth
               said
               ,
               This
               desire
               proceeds
               from
               the
               love
               which
               we
               bear
               to
               our selves
               ,
               so
               natural
               to
               Man
               ,
               that
               it
               lives
               first
               ,
               and
               dyes
               last
               in
               him
               .
               Now
               Man
               loving
               himself
               more
               then
               any
               else
               ,
               and
               love
               having
               for
               its
               foundation
               the
               perfection
               and
               merit
               of
               the
               thing
               lov'd
               ;
               hence
               he
               esteemes
               himself
               more
               perfect
               ,
               and
               consequently
               more
               worthy
               to
               command
               then
               any
               other
               .
               And
               this
               causes
               him
               to
               desire
               a
               thing
               which
               he
               accounts
               due
               to
               him
               .
            
             
               The
               Fifth
               said
               ,
               That
               as
               some
               Men
               are
               naturally
               lead
               to
               command
               ,
               so
               others
               are
               inclin'd
               of
               their
               own
               accord
               to
               obey
               and
               serve
               .
               The
               former
               are
               call'd
               ,
               by
               the
               Philosopher
               ,
               Lords
               and
               Masters
               by
               Nature
               ,
               having
               an
               Heroick
               Spirit
               ,
               and
               capable
               of
               governing
               not
               themselves
               onely
               ,
               but
               others
               too
               ;
               their
               Bodies
               being
               usually
               weak
               and
               delicate
               ,
               hair
               fine
               ,
               and
               skin
               smooth
               and
               thin
               .
               Others
               are
               servants
               by
               Nature
               ,
               being
               strong
               and
               sturdy
               ,
               fit
               to
               carry
               burthens
               ,
               to
               undergo
               labour
               ,
               and
               such
               incommodities
               as
               attend
               those
               who
               are
               subject
               to
               another's
               Will
               ;
               they
               have
               also
               ,
               many
               times
               ,
               so
               little
               capacity
               ,
               that
               they
               have
               more
               of
               the
               beast
               then
               of
               the
               Man
               ;
               and
               this
               by
               the
               ordering
               of
               Divine
               Providence
               ,
               lest
               having
               good
               judgements
               and
               quick
               wits
               ,
               they
               might
               reflect
               upon
               the
               equity
               or
               injustice
               of
               their
               Masters
               commands
               ,
               and
               so
               not
               execute
               them
               as
               they
               ought
               ;
               or
               lest
               the
               consideration
               of
               their
               misery
               ,
               being
               thereby
               alwayes
               present
               with
               them
               ,
               might
               render
               them
               more
               unhappy
               .
            
             
               The
               Sixth
               said
               ,
               That
               Man
               having
               been
               created
               by
               God
               for
               command
               ,
               as
               holy
               writ
               attesteth
               ,
               he
               alwayes
               retaines
               the
               remembrance
               of
               his
               original
               ,
               and
               would
               be
               Master
               every
               where
               .
               For
               though
               the
               Creatures
               upon
               which
               the
               dominion
               given
               him
               by
               God
               extends
               ,
               seem
               to
               have
               been
               refractory
               to
               him
               ever
               since
               his
               sin
               ;
               yet
               the
               most
               part
               still
               acknowledge
               in
               him
               some
               tokens
               of
               their
               ancient
               Lord.
               The
               otherwise
               most
               unruly
               Horse
               suffers
               himself
               to
               be
               manag'd
               by
               him
               ,
               and
               a
               troop
               of
               Oxen
               is
               driven
               by
               a
               Child
               .
               The
               most
               furious
               Animals
               become
               gentle
               ,
               and
               tremble
               at
               the
               occurse
               of
               Man's
               Countenance
               ,
               because
               they
               find
               therein
               the
               characters
               of
               Divinity
               .
               But
               as
               't
               is
               natural
               to
               other
               Animals
               to
               obey
               Man
               more
               perfect
               then
               themselves
               ,
               so
               it
               seemes
               to
               Man
               a
               thing
               against
               Nature
               for
               the
               more
               perfect
               to
               obey
               the
               less
               .
            
             
               The
               Seventh
               said
               ,
               That
               the
               desire
               of
               commanding
               hath
               not
               place
               in
               all
               ,
               nor
               at
               all
               times
               .
               The
               Master
               of
               the
               Ship
               willingly
               resignes
               the
               management
               of
               the
               helm
               to
               an
               experienc'd
               Pilot
               ,
               and
               disbanded
               Souldiers
               readily
               suffer
               themselves
               to
               be
               rally'd
               and
               conducted
               by
               those
               whom
               they
               judge
               the
               most
               worthy
               to
               command
               them
               .
               Others
               ,
               farr
               from
               this
               desire
               ,
               submit
               and
               tye
               themselves
               ,
               by
               natural
               inclination
               ,
               to
               the
               pleasure
               of
               an
               other
               .
               
               Moreover
               ,
               some
               Virtues
               are
               so
               heroical
               and
               eminent
               that
               they
               win
               hearts
               ,
               as
               it
               were
               ,
               by
               violence
               ,
               and
               constrain
               the
               most
               refractory
               and
               ambitious
               to
               confess
               that
               they
               ought
               to
               be
               obey'd
               .
               By
               this
               means
               a
               multinous
               multude
               ,
               impatient
               of
               all
               command
               ,
               hath
               been
               brought
               to
               lay
               down
               their
               Armes
               .
               But
               we
               see
               some
               Spirits
               so
               free
               ,
               that
               nothing
               can
               reduce
               them
               to
               obedience
               ,
               neither
               Promisings
               nor
               threatnings
               .
               They
               have
               so
               high
               and
               extraordinary
               a
               genius
               ,
               that
               they
               will
               prefer
               poverty
               and
               misery
               ,
               yea
               ,
               beggary
               and
               torments
               themselves
               before
               obedience
               ,
               and
               never
               stoop
               to
               the
               pleasure
               and
               will
               of
               any
               other
               ,
               although
               they
               be
               but
               little
               befriended
               by
               Fortune
               or
               Nature
               .
               Whence
               is
               this
               ?
               Why
               ,
               sometimes
               from
               greatness
               of
               Spirit
               ,
               and
               oftentimes
               from
               a
               disorderliness
               of
               Mind
               which
               breaks
               forth
               ,
               and
               is
               not
               capable
               of
               restraint
               .
            
             
               The
               Eighth
               said
               ,
               That
               in
               the
               whole
               Universe
               the
               more
               noble
               commands
               the
               less
               ,
               the
               more
               potent
               quality
               predominates
               over
               the
               rest
               ;
               In
               Animals
               the
               Soul
               commands
               the
               Body
               ,
               as
               the
               Master
               his
               servant
               ,
               makes
               it
               move
               and
               act
               as
               it
               pleases
               ;
               and
               Man
               exercises
               sovereignty
               over
               beasts
               ;
               amongst
               Men
               ,
               Reason
               commands
               the
               Appetite
               ;
               in
               Oeconomy
               ,
               the
               Male
               ,
               as
               the
               more
               perfect
               ,
               commands
               the
               Female
               ;
               and
               ,
               generally
               ,
               the
               wise
               ,
               learned
               ,
               and
               virtuous
               ,
               ought
               to
               have
               the
               command
               over
               the
               foolish
               ,
               ignorant
               ,
               and
               vicious
               .
               For
               I
               speak
               of
               things
               as
               they
               ought
               to
               be
               .
               But
               't
               is
               otherwise
               if
               we
               consider
               things
               as
               they
               are
               .
               Many
               times
               the
               Appetite
               over-masters
               Reason
               ;
               usually
               fools
               and
               ignorants
               are
               the
               strongest
               .
               Wherefore
               if
               there
               be
               found
               any
               one
               amongst
               Men
               that
               differs
               as
               much
               from
               others
               as
               the
               Soul
               from
               the
               Body
               ,
               Man
               from
               beast
               ,
               Reason
               from
               the
               Appetite
               ,
               the
               Male
               from
               the
               Female
               ,
               he
               ought
               to
               command
               .
               For
               ,
               according
               to
               Aristotle
               ,
               Every
               Man
               who
               commands
               must
               be
               of
               a
               different
               Nature
               from
               him
               who
               obeyes
               .
               And
               as
               the
               Shepherd
               is
               of
               another
               and
               more
               excellent
               Nature
               then
               his
               flock
               ,
               so
               he
               that
               commands
               over
               Men
               ought
               to
               be
               a
               God
               ,
               or
               at
               least
               a
               Heroe
               .
               And
               can
               you
               wonder
               now
               that
               every
               one
               would
               have
               a
               good
               opinion
               had
               of
               himself
               ,
               and
               be
               accounted
               a
               Heroe
               or
               a
               God
               ?
            
          
        
         
           
             CONFERENCE
             XLI
             .
          
           
             
               I.
               Of
               Comets
               .
               II.
               Whether
               Pardon
               be
               better
               then
               Revenge
               .
            
          
           
             
               I.
               Of
               Comets
               .
            
             
               THe
               deceitfulness
               of
               our
               senses
               causes
               the
               difficulty
               of
               understanding
               the
               nature
               of
               Comets
               .
               For
               as
               some
               Colours
               ,
               so
               some
               Lights
               are
               true
               ,
               others
               apparent
               .
               Who
               would
               not
               affirm
               ,
               at
               a
               distance
               ,
               that
               Gloe-wormes
               ,
               some
               kind
               of
               rotten
               wood
               ,
               the
               scales
               of
               certain
               Fishes
               ,
               and
               the
               eyes
               of
               Cats
               are
               real
               fire
               ?
               
               And
               to
               get
               to
               further
               then
               Heaven
               ,
               who
               would
               not
               believe
               that
               the
               Moon
               and
               other
               Planets
               have
               a
               true
               light
               ,
               were
               it
               not
               for
               the
               reasons
               of
               Astronomy
               ?
               Nevertheless
               ,
               Experience
               convinces
               us
               of
               the
               contrary
               on
               Earth
               ,
               as
               well
               as
               Reason
               doth
               in
               Heaven
               .
               Yet
               because
               ,
               in
               doubtful
               matters
               ,
               't
               is
               best
               to
               keep
               to
               the
               common
               opinion
               ;
               I
               concur
               with
               that
               which
               holds
               a
               Comet
               to
               be
               a
               hot
               and
               dry
               Exhalation
               inflam'd
               in
               the
               highest
               Region
               of
               the
               Air
               ,
               if
               the
               Heaven
               be
               solid
               ;
               and
               amongst
               the
               coelestial
               orbes
               ,
               in
               case
               they
               be
               liquid
               :
               which
               Exhalation
               resembles
               the
               unctuosity
               of
               a
               torch
               newly
               extinguish'd
               ;
               which
               serving
               for
               fewel
               to
               the
               fire
               ,
               which
               the
               reflection
               of
               the
               Sun-beams
               ,
               or
               the
               violence
               of
               motion
               excites
               there
               ,
               represents
               the
               figure
               according
               to
               which
               the
               matter
               is
               dispos'd
               to
               burn
               ,
               and
               appears
               so
               long
               to
               us
               till
               its
               matter
               be
               consum'd
               ,
               unless
               more
               be
               carry'd
               up
               which
               is
               proper
               to
               succeed
               it
               .
            
             
               The
               Second
               said
               ,
               There
               is
               little
               probability
               that
               so
               thin
               and
               subtile
               matter
               as
               the
               afore-mention'd
               can
               burn
               for
               several
               moneths
               together
               .
               Considering
               that
               the
               fires
               of
               our
               furnaces
               consume
               themselves
               in
               less
               then
               a
               day
               ,
               unless
               they
               be
               recruited
               with
               new
               matter
               ;
               and
               that
               the
               vast
               bulk
               of
               these
               Meteors
               allows
               us
               not
               to
               imagine
               that
               enough
               can
               be
               found
               for
               the
               sustenance
               of
               so
               great
               a
               flame
               .
               For
               that
               which
               appear'd
               in
               this
               City
               in
               November
               1618.
               occupied
               forty
               degrees
               of
               the
               Firmament
               ,
               notwithstanding
               its
               remoteness
               from
               our
               sight
               ,
               which
               alwayes
               makes
               things
               appear
               less
               then
               themselves
               .
               And
               the
               matter
               which
               should
               be
               lifted
               up
               from
               the
               Earth
               to
               succeed
               that
               which
               is
               first
               consumed
               would
               not
               be
               inflamed
               ,
               because
               it
               could
               not
               arrive
               to
               the
               burning
               Comet
               in
               its
               first
               place
               ,
               by
               reason
               of
               its
               circular
               motion
               ,
               contrary
               to
               that
               of
               Exhalations
               which
               is
               made
               in
               a
               strait
               line
               .
               Nor
               is
               this
               opinion
               less
               inconsistent
               with
               the
               place
               which
               they
               assign
               ,
               namely
               ,
               the
               Heaven
               ;
               inasmuch
               as
               many
               have
               been
               above
               the
               Planets
               ,
               as
               is
               evidenc'd
               by
               their
               Parallax
               .
               For
               the
               Heavens
               being
               incorruptible
               ,
               't
               is
               impossible
               to
               phancy
               any
               corruption
               in
               them
               ,
               since
               that
               which
               is
               Eternal
               cannot
               but
               be
               incompetible
               with
               that
               which
               is
               corruptible
               .
               Now
               that
               they
               are
               Eternal
               ,
               the
               regularity
               of
               their
               motions
               domonstrates
               .
               And
               although
               the
               Apogees
               and
               Perigees
               of
               the
               Planets
               ,
               which
               are
               the
               points
               of
               their
               greatest
               and
               least
               distance
               from
               the
               Earth
               ,
               are
               ,
               according
               to
               the
               affirmation
               of
               some
               Astrologers
               ,
               chang'd
               above
               twenty
               six
               degrees
               since
               Ptolomy's
               time
               ;
               yet
               this
               permutation
               of
               place
               induces
               no
               mutation
               of
               substance
               .
               Nor
               can
               a
               Comet
               be
               the
               reflexion
               or
               occurrence
               of
               the
               light
               of
               some
               Planets
               ,
               as
               those
               Meteors
               are
               which
               we
               call
               
                 la
                 Rose
              
               and
               
                 le
                 Soldat
              
               ;
               for
               then
               no
               Comet
               could
               last
               longer
               then
               such
               occurse
               ,
               which
               is
               but
               momentaneous
               ,
               by
               reason
               of
               the
               continual
               motion
               of
               the
               Planets
               ;
               besides
               that
               they
               might
               be
               as
               certainly
               prognosticated
               as
               Eclipses
               .
               But
               forasmuch
               as
               there
               are
               some
               things
               which
               we
               know
               no
               further
               then
               by
               negation
               ,
               I
               conceive
               it
               more
               easie
               to
               say
               what
               a
               Comet
               is
               not
               ,
               then
               to
               determine
               what
               it
               is
               .
            
             
             
               The
               Third
               said
               ,
               A
               Comet
               is
               onely
               an
               appearing
               ,
               not
               a
               real
               light
               ;
               and
               't
               is
               produc'd
               by
               the
               darting
               of
               the
               Sun-beams
               through
               an
               Exhalation
               ,
               which
               is
               fit
               for
               this
               purpose
               by
               its
               substance
               somewhat
               thin
               in
               the
               surface
               for
               intromitting
               the
               beams
               ,
               and
               dense
               within
               for
               reflecting
               them
               ,
               and
               giving
               them
               the
               colour
               of
               fire
               ;
               like
               as
               when
               the
               Sun
               casting
               his
               rayes
               upon
               the
               clouds
               ,
               at
               Morning
               or
               Evening
               ,
               gives
               them
               a
               ruddy
               colour
               .
               And
               according
               as
               those
               are
               united
               or
               compacted
               ,
               enlighned
               by
               the
               Sun
               ,
               or
               regard
               several
               quarters
               of
               the
               world
               ;
               so
               the
               Comets
               have
               different
               shapes
               or
               figures
               ,
               which
               ought
               no
               more
               to
               astonish
               us
               then
               these
               of
               the
               Clouds
               ;
               which
               according
               to
               their
               conjunction
               together
               represent
               innumerable
               formes
               ;
               or
               at
               least
               then
               those
               of
               other
               fiery
               Meteors
               ,
               variously
               figur'd
               according
               to
               the
               casual
               occurrence
               of
               the
               matter
               which
               composes
               them
               .
               Therefore
               Scaliger
               in
               his
               Exercitations
               holds
               that
               Comets
               are
               neither
               signes
               nor
               causes
               of
               the
               events
               which
               follow
               them
               ,
               and
               derides
               those
               who
               believe
               that
               they
               fore-shew
               the
               death
               of
               Great
               Persons
               ,
               or
               that
               destruction
               of
               Nations
               and
               Kingdomes
               ;
               alledging
               that
               many
               great
               Great
               Men
               have
               dy'd
               ,
               yea
               ,
               many
               Illustrious
               Families
               and
               States
               been
               destroy'd
               ,
               without
               the
               appearance
               of
               any
               Comet
               ;
               and
               ,
               on
               the
               contrary
               ,
               that
               many
               Comets
               have
               appear'd
               ,
               and
               no
               such
               accidents
               ensu'd
               .
            
             
               The
               Fourth
               said
               ,
               That
               Comets
               are
               certain
               Stars
               whose
               motion
               is
               unknown
               to
               us
               ,
               and
               who
               being
               rais'd
               very
               high
               in
               their
               Apogaeum
               ,
               remain
               for
               a
               long
               time
               invisible
               .
               This
               is
               of
               no
               unfrequent
               observation
               in
               Mars
               ,
               who
               ,
               as
               many
               Astrologers
               affirm
               ,
               is
               at
               some
               times
               lower
               then
               the
               Sun
               ;
               and
               at
               other
               times
               so
               high
               above
               the
               rest
               of
               the
               Planets
               superior
               to
               his
               sphere
               ,
               that
               his
               body
               remains
               hid
               when
               his
               opposition
               to
               the
               Sun
               ought
               to
               render
               it
               most
               conspicuous
               .
               In
               like
               sort
               ,
               those
               Stars
               which
               God
               reserves
               as
               instruments
               of
               the
               greatest
               events
               ,
               which
               he
               hath
               fore-ordain'd
               to
               come
               to
               pass
               in
               the
               Universe
               ,
               remain
               a
               long
               time
               elevated
               in
               their
               Apogaeum
               ,
               till
               they
               come
               at
               length
               to
               descend
               towards
               the
               Earth
               ;
               from
               whence
               ,
               as
               soon
               as
               they
               begin
               to
               manifest
               themselves
               ,
               they
               attract
               great
               quantity
               of
               vapours
               ;
               which
               receiving
               the
               light
               variously
               ,
               according
               to
               the
               nature
               of
               the
               places
               whence
               they
               were
               rais'd
               ,
               represent
               to
               us
               sundry
               shapes
               of
               hairy
               and
               bearded
               Stars
               ,
               or
               in
               form
               of
               a
               Dart
               ,
               Sword
               ,
               Dish
               ,
               Tub
               ,
               Horns
               ,
               Lamps
               ,
               Torches
               ,
               Axes
               ,
               Rods
               ,
               and
               such
               others
               ,
               as
               it
               falls
               out
               .
               And
               although
               those
               Stars
               incessantly
               act
               ,
               yet
               coming
               to
               be
               produc'd
               anew
               ,
               and
               being
               nearer
               the
               Earth
               ,
               their
               effects
               are
               augmented
               and
               become
               more
               sensible
               .
               As
               the
               Fish
               ceases
               neither
               to
               be
               nor
               to
               move
               when
               it
               is
               in
               the
               bottome
               of
               the
               Sea
               ,
               yet
               it
               appears
               not
               to
               us
               to
               have
               either
               existence
               or
               motion
               ,
               unless
               when
               it
               comes
               near
               the
               surface
               of
               the
               Water
               .
            
             
               The
               Fifth
               said
               ,
               that
               Comets
               must
               needs
               be
               some
               extraordinary
               things
               ,
               since
               they
               alwayes
               presignifie
               strange
               events
               ,
               especially
               in
               Religion
               .
               Histories
               observe
               that
               of
               sixty
               six
               Comets
               which
               have
               appear'd
               since
               the
               Resurrection
               of
               our
               Saviour
               ,
               there
               is
               
               not
               one
               but
               hath
               been
               immediately
               follow'd
               by
               some
               disorder
               or
               division
               in
               the
               Church
               ,
               caus'd
               by
               Persecutions
               ,
               Schismes
               or
               Heresies
               .
               That
               which
               Josephus
               relates
               to
               have
               appear'd
               over
               the
               Temple
               of
               Jerusalem
               ,
               and
               lasted
               a
               year
               (
               contrary
               to
               the
               custom
               of
               others
               ,
               which
               exceed
               not
               sixty
               days
               )
               was
               follow'd
               by
               the
               ruine
               of
               Judaism
               .
               That
               of
               which
               Seneca
               speaks
               to
               have
               appear'd
               in
               Nero's
               time
               ,
               was
               the
               forerunner
               of
               the
               Heresies
               of
               Cerinthus
               and
               Ebion
               .
               That
               of
               the
               year
               1440
               foreshew'd
               the
               Heresie
               of
               Nestorius
               .
               That
               of
               the
               year
               1200
               ,
               the
               division
               caus'd
               by
               the
               Waldenses
               and
               Albingenses
               .
               And
               lastly
               ,
               those
               which
               have
               been
               seen
               since
               the
               year
               1330
               have
               sufficiently
               manifested
               the
               truth
               of
               this
               effect
               by
               the
               multiplicity
               of
               Sects
               wherewith
               Christendom
               abounds
               at
               this
               day
               .
               But
               especially
               ,
               the
               thirty
               Comets
               which
               have
               appear'd
               in
               France
               since
               the
               year
               1556
               (
               four
               of
               which
               were
               in
               the
               same
               year
               ,
               namely
               ,
               in
               the
               year
               1560
               )
               but
               too
               well
               witness
               the
               verity
               of
               their
               presignifications
               ,
               which
               (
               as
               S.
               Augustine
               saith
               )
               are
               ordinarily
               fulfill'd
               before
               the
               same
               are
               known
               by
               men
               .
            
             
               The
               Sixth
               said
               ,
               That
               as
               in
               all
               things
               else
               ,
               so
               in
               Comets
               ,
               the
               magnitude
               demonstrates
               the
               vehemence
               and
               considerableness
               of
               the
               future
               event
               .
               The
               colour
               signifies
               the
               nature
               of
               the
               Planet
               under
               whose
               dominion
               it
               is
               .
               The
               splendor
               or
               brightness
               shews
               the
               quick
               and
               effectual
               activity
               thereof
               ,
               as
               its
               less
               lively
               colour
               testifies
               the
               contrary
               .
               The
               Form
               is
               a
               Celestial
               character
               or
               hicroglyphick
               ,
               denoting
               an
               effect
               in
               the
               earth
               ;
               as
               if
               God
               spoke
               to
               us
               by
               signs
               ,
               or
               writ
               to
               us
               after
               the
               mode
               of
               China
               ,
               where
               the
               figures
               of
               things
               stand
               for
               letters
               ,
               not
               contenting
               himself
               to
               destinate
               to
               this
               purpose
               the
               combinations
               of
               the
               Planets
               with
               the
               other
               Stars
               ,
               which
               are
               the
               next
               causes
               of
               all
               natural
               effects
               here
               below
               .
               The
               place
               of
               the
               Air
               ,
               or
               of
               Heaven
               ,
               namely
               ,
               the
               sign
               of
               the
               Zodiack
               wherein
               the
               Comet
               is
               ,
               serves
               to
               design
               the
               Country
               which
               is
               threatned
               by
               it
               ;
               and
               if
               it
               be
               in
               a
               falling
               House
               ,
               it
               signifies
               sudden
               death
               .
               It
               s
               motion
               from
               West
               to
               East
               indicates
               some
               forreign
               enemy
               ,
               whose
               coming
               is
               to
               be
               fear'd
               .
               If
               it
               move
               not
               at
               all
               ,
               't
               is
               a
               sign
               that
               the
               enemy
               shall
               be
               of
               the
               same
               Land
               upon
               which
               the
               Meteor
               stops
               ;
               so
               likewise
               if
               it
               goes
               in
               twenty
               four
               hours
               from
               East
               to
               West
               ;
               because
               this
               motion
               is
               imputed
               to
               the
               first
               mover
               which
               hurries
               along
               withall
               the
               other
               Celestial
               Bodies
               .
               Their
               effects
               also
               belong
               to
               the
               places
               towards
               which
               their
               hairs
               or
               tails
               incline
               .
               Those
               which
               appear
               at
               day-break
               ,
               and
               continue
               long
               ,
               have
               their
               effects
               more
               sudden
               ;
               those
               of
               the
               evening
               ,
               and
               of
               less
               continuance
               ,
               later
               .
               They
               are
               especially
               of
               great
               importance
               when
               they
               are
               found
               with
               any
               Eclipse
               :
               and
               the
               Precept
               which
               Ptolomy
               and
               his
               Interpreters
               enjoyn
               principally
               to
               observe
               ,
               is
               ,
               that
               those
               are
               deceiv'd
               who
               believe
               that
               every
               Comet
               signifies
               the
               death
               of
               some
               great
               person
               ;
               but
               they
               only
               hold
               ,
               that
               as
               when
               the
               fiery
               Planets
               rise
               at
               day-break
               ,
               as
               so
               many
               attendants
               on
               the
               Sun
               ,
               he
               that
               is
               then
               born
               shall
               be
               a
               King
               ;
               so
               when
               a
               Comet
               is
               the
               fore-runner
               of
               the
               Sun
               
               at
               day-break
               ,
               it
               signifies
               the
               death
               of
               some
               great
               person
               .
            
             
               The
               Seventh
               said
               ,
               That
               Comets
               do
               not
               so
               much
               foretel
               as
               cause
               Dearths
               and
               Famines
               ,
               Wars
               and
               Seditions
               ,
               burning
               Fevers
               ,
               and
               other
               diseases
               ,
               by
               the
               inflammation
               which
               they
               impress
               upon
               the
               Air
               ,
               and
               by
               it
               upon
               all
               other
               bodies
               ,
               and
               most
               easily
               upon
               our
               spirits
               .
               For
               seeing
               ,
               twinkling
               ,
               and
               falling
               Stars
               ,
               are
               signs
               of
               great
               drought
               and
               impetuous
               winds
               ,
               when
               they
               shoot
               from
               several
               parts
               of
               Heaven
               ;
               how
               much
               more
               are
               those
               great
               fiery
               Meteors
               which
               we
               contemplate
               with
               such
               sollicitude
               ,
               and
               which
               act
               no
               less
               by
               conceit
               upon
               our
               souls
               then
               by
               their
               qualities
               upon
               our
               bodies
               .
               Which
               being
               found
               to
               have
               place
               in
               those
               of
               delicate
               constitutions
               ,
               as
               great
               persons
               are
               ,
               occasion'd
               the
               opinion
               that
               those
               grand
               causes
               exercise
               their
               effects
               most
               powerfully
               upon
               people
               of
               high
               rank
               ;
               besides
               ,
               that
               the
               accidents
               which
               befall
               such
               persons
               are
               much
               more
               taken
               notice
               of
               ,
               then
               those
               of
               the
               vulgar
               .
               But
               herein
               there
               is
               found
               less
               of
               demonstration
               then
               of
               conjecture
               .
            
          
           
             
               II.
               Whether
               Pardon
               be
               better
               then
               Revenge
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ,
               That
               there
               is
               none
               but
               prizes
               an
               action
               of
               clemency
               and
               forgiveness
               more
               then
               an
               action
               of
               vengeance
               .
               But
               all
               the
               difficulty
               is
               to
               distinguish
               what
               is
               done
               through
               fear
               from
               what
               proceeds
               from
               greatness
               of
               mind
               .
               Thus
               ,
               when
               a
               Lyon
               vouchsafes
               not
               to
               rise
               for
               a
               Cat
               or
               little
               Dog
               that
               comes
               neer
               him
               ,
               but
               employs
               his
               strength
               only
               against
               some
               more
               stout
               creature
               ,
               this
               disdain
               is
               not
               call'd
               cowardize
               .
               But
               ,
               when
               a
               man
               doth
               not
               revenge
               himself
               ,
               if
               it
               be
               through
               inability
               't
               is
               prudence
               ;
               if
               through
               fear
               ,
               'ts
               pusillanimity
               .
               Yet
               Alexander
               was
               deceiv'd
               herein
               ;
               for
               when
               two
               Dogs
               of
               extraordinary
               stature
               were
               presented
               to
               him
               ,
               by
               a
               person
               who
               made
               great
               account
               of
               their
               courage
               ,
               and
               he
               saw
               that
               one
               of
               them
               did
               not
               defend
               himself
               against
               other
               Dogs
               ,
               he
               commanded
               him
               to
               be
               kill'd
               ;
               and
               would
               have
               done
               as
               much
               by
               the
               other
               ,
               had
               not
               he
               who
               presented
               them
               alledg'd
               that
               the
               Dog's
               neglect
               of
               revenging
               himself
               proceeded
               from
               eontempt
               of
               his
               opposers
               .
               Whereupon
               the
               King
               caus'd
               a
               mad
               Bull
               to
               be
               turn'd
               loose
               to
               the
               other
               Dog
               ,
               who
               finding
               a
               subject
               fit
               to
               shew
               his
               courage
               upon
               ,
               flew
               upon
               him
               and
               tore
               him
               in
               pieces
               .
               It
               appears
               therefore
               that
               there
               is
               some
               resemblance
               in
               the
               action
               of
               him
               who
               forbears
               through
               poorness
               of
               spirit
               to
               revenge
               himself
               ,
               and
               of
               him
               who
               doth
               it
               through
               greatness
               of
               courage
               .
               The
               sole
               difference
               consists
               in
               the
               power
               which
               the
               latter
               hath
               to
               vindicate
               himself
               ,
               and
               the
               others
               wants
               .
               'T
               is
               demanded
               which
               of
               the
               two
               is
               most
               honourable
               in
               him
               who
               is
               able
               to
               do
               either
               ;
               I
               conceive
               Pardoning
               the
               more
               honourable
               ;
               not
               only
               ,
               because
               it
               includes
               in
               it self
               the
               power
               of
               revenge
               ;
               but
               because
               it
               shews
               a
               greater
               strength
               to
               overcome
               one's
               self
               then
               the
               strongest
               things
               in
               the
               world
               ,
               and
               so
               become
               master
               ,
               generally
               ,
               of
               bodies
               and
               minds
               together
               .
            
             
               The
               Second
               said
               ,
               That
               although
               at
               the
               first
               view
               it
               may
               seem
               
               that
               a
               man
               ought
               rather
               be
               inclinable
               to
               Pardon
               then
               Vengeance
               ,
               because
               Nature
               hath
               for
               this
               purpose
               furnish'd
               him
               with
               Reason
               as
               his
               principal
               weapon
               ,
               to
               which
               Forgiveness
               is
               an
               action
               particular
               ,
               as
               proceeding
               from
               ratiocination
               ,
               or
               ,
               at
               least
               ,
               from
               humanity
               ;
               yet
               the
               desire
               of
               Revenge
               hath
               not
               been
               given
               us
               by
               Nature
               for
               a
               useless
               faculty
               ,
               and
               such
               as
               ought
               not
               to
               be
               reduc'd
               into
               act
               .
               For
               this
               Desire
               is
               so
               great
               in
               us
               that
               it
               extends
               even
               to
               inanimate
               things
               .
               And
               to
               pass
               by
               the
               follies
               of
               Xerxes
               who
               caus'd
               the
               Sea
               to
               be
               beaten
               with
               stripes
               ,
               and
               writ
               a
               challenge
               to
               mount
               Athos
               ,
               in
               revenge
               of
               the
               fear
               which
               they
               had
               given
               him
               ,
               and
               that
               of
               Cyrus
               who
               amuz'd
               his
               whole
               Army
               a
               long
               time
               ,
               about
               the
               river
               of
               Gnidus
               ,
               for
               the
               same
               cause
               :
               do
               we
               not
               see
               that
               little
               children
               are
               pacifi'd
               when
               the
               table
               which
               hurt
               them
               is
               beaten
               ,
               and
               that
               Gamesters
               many
               times
               tear
               the
               Cards
               in
               pieces
               with
               their
               teeth
               ,
               and
               cast
               the
               Dice
               out
               of
               the
               window
               ,
               to
               be
               reveng'd
               of
               their
               loss
               ?
               Hence
               Anaxagoras
               said
               that
               even
               they
               who
               pardon
               always
               revenge
               themselves
               ,
               because
               the
               satisfaction
               given
               them
               ,
               or
               their
               remission
               of
               an
               offence
               ,
               supplies
               the
               place
               of
               punishment
               .
            
             
               The
               Third
               said
               ,
               'T
               is
               indeed
               natural
               to
               man
               ,
               with
               all
               other
               living
               creatures
               ,
               to
               preserve
               himself
               ;
               which
               cannot
               be
               done
               but
               by
               repelling
               the
               injuries
               which
               are
               offer'd
               to
               us
               ;
               nor
               this
               ,
               but
               by
               revenge
               :
               For
               an
               injury
               is
               like
               fire
               which
               burns
               and
               reduces
               all
               into
               ashes
               unless
               it
               be
               timely
               remedied
               ;
               one
               tolerated
               produces
               another
               ,
               and
               by
               degrees
               brings
               us
               into
               the
               scorn
               of
               the
               world
               .
               Therefore
               the
               Divine
               Law
               agrees
               with
               the
               
                 Lex
                 Talionis
              
               ,
               or
               Law
               of
               Requital
               ,
               eye
               for
               eye
               ,
               tooth
               for
               tooth
               .
               And
               as
               this
               vengeance
               is
               one
               of
               the
               principal
               qualities
               which
               God
               reserves
               to
               himself
               ,
               so
               it
               is
               one
               of
               the
               chief
               parties
               both
               of
               publick
               and
               private
               justice
               .
               He
               who
               is
               remiss
               in
               revenging
               affronts
               done
               him
               ,
               is
               injust
               ;
               first
               to
               himself
               ,
               in
               being
               careless
               of
               maintaining
               his
               honour
               ;
               and
               then
               to
               others
               ,
               in
               that
               he
               suffers
               the
               respect
               to
               be
               violated
               which
               men
               owe
               one
               to
               another
               ;
               yea
               ,
               to
               him
               too
               who
               offends
               him
               ,
               because
               he
               gives
               him
               encouragement
               to
               do
               as
               much
               to
               others
               ,
               while
               he
               findes
               he
               may
               do
               so
               without
               impunity
               .
            
             
               The
               Fourth
               said
               ,
               That
               Revenge
               is
               an
               encroachment
               upon
               the
               Authority
               of
               Laws
               both
               Divine
               and
               Humane
               ;
               God
               hath
               reserv'd
               it
               to
               himself
               ,
               wherewith
               to
               defend
               us
               ;
               and
               yet
               himself
               revengeth
               no
               further
               then
               to
               four
               Generations
               ,
               and
               pardons
               to
               a
               thousand
               .
               He
               hath
               as
               strictly
               bound
               us
               to
               forgiveness
               as
               to
               our
               own
               safety
               ,
               since
               he
               permits
               us
               to
               pray
               to
               him
               daily
               for
               no
               more
               pardon
               then
               what
               we
               grant
               to
               those
               who
               offend
               us
               .
               Moreover
               ,
               he
               who
               takes
               satisfaction
               in
               stead
               of
               executing
               it
               cannot
               more
               palpably
               declare
               the
               ill
               opinion
               he
               hath
               of
               the
               Laws
               under
               which
               he
               lives
               ,
               and
               which
               he
               annihilates
               as
               far
               as
               lyes
               in
               his
               power
               .
               'T
               is
               this
               accursed
               Mis-conceit
               which
               hath
               opened
               so
               wide
               a
               door
               to
               our
               duels
               and
               re-encounters
               ,
               as
               can
               hardly
               be
               shut
               at
               this
               day
               by
               many
               Ordinances
               and
               Edicts
               .
               And
               if
               it
               imports
               
               the
               publick
               ,
               as
               the
               Lawyers
               hold
               ,
               That
               no
               man
               abuse
               his
               own
               goods
               ;
               how
               much
               less
               his
               life
               ,
               whereof
               he
               hath
               but
               the
               use
               ,
               and
               which
               is
               due
               to
               the
               service
               of
               his
               God
               and
               his
               King.
               Add
               hereunto
               ,
               that
               as
               every
               thing
               which
               is
               violent
               is
               an
               enemy
               to
               Nature
               ,
               and
               of
               no
               long
               duration
               ;
               so
               people
               seldom
               find
               constraints
               and
               rigours
               to
               answer
               their
               purpose
               ;
               Man
               never
               suffers
               himself
               to
               be
               wholly
               subdu'd
               and
               bound
               ,
               no
               more
               then
               the
               Oxe
               ,
               saving
               by
               the
               strongest
               part
               ,
               the
               one
               by
               the
               horns
               ,
               the
               other
               by
               the
               will.
               Which
               caus'd
               Livia
               ,
               the
               wife
               of
               Augustus
               ,
               when
               she
               saw
               that
               the
               more
               he
               punish'd
               those
               who
               conspir'd
               against
               him
               the
               more
               new
               enemies
               he
               procur'd
               to
               himself
               ,
               to
               advise
               her
               husband
               to
               try
               upon
               Cinna
               ,
               one
               of
               them
               ,
               whether
               pardon
               would
               not
               have
               better
               effect
               then
               Proscription
               .
               He
               did
               so
               ,
               and
               this
               Conspirator
               became
               thereby
               so
               great
               a
               lover
               of
               the
               Emperour
               ,
               that
               he
               afterwards
               merited
               by
               his
               services
               to
               be
               made
               his
               heir
               .
            
             
               The
               Fifth
               said
               ,
               That
               there
               ought
               to
               be
               made
               a
               distinction
               of
               conditions
               ;
               because
               't
               is
               as
               dangerous
               in
               a
               publick
               person
               to
               be
               gentle
               and
               merciful
               ,
               as
               't
               is
               commendable
               in
               a
               private
               .
               The
               mildness
               of
               a
               Judge
               towards
               a
               Robber
               is
               cruelty
               to
               the
               publick
               ;
               impunity
               being
               the
               Nurse
               of
               Vice.
               Moreover
               ,
               among
               private
               persons
               too
               ,
               their
               several
               professions
               are
               considerable
               .
               Socrates
               purposing
               to
               make
               himself
               an
               example
               of
               moderation
               had
               reason
               to
               slight
               the
               kicks
               that
               were
               given
               him
               ,
               as
               he
               would
               have
               done
               the
               winsings
               of
               an
               Ass.
               But
               the
               Captain
               that
               should
               suffer
               so
               much
               must
               have
               otherwise
               given
               the
               world
               such
               testimony
               of
               his
               valour
               ,
               as
               to
               avoid
               the
               imputation
               of
               cowardize
               .
               And
               ,
               therefore
               ,
               that
               man
               had
               no
               bad
               conceit
               ,
               who
               seeing
               his
               friend
               perplex'd
               for
               that
               he
               understood
               by
               the
               Horoscope
               of
               his
               two
               children
               ,
               that
               one
               of
               them
               would
               be
               the
               greatest
               coward
               ,
               and
               the
               other
               the
               greatest
               thief
               in
               the
               world
               ,
               counsell'd
               him
               to
               make
               the
               one
               a
               Church-man
               ,
               and
               to
               put
               the
               other
               to
               a
               profession
               whereunto
               the
               word
               Larron
               is
               an
               Epithete
               ,
               being
               the
               latter
               would
               thereby
               turn
               the
               prediction
               into
               a
               mockery
               ;
               and
               the
               defect
               of
               courage
               in
               the
               other
               would
               be
               attributed
               to
               the
               gentletleness
               whereunto
               Ecclesiasticks
               are
               more
               oblidg'd
               then
               any
               others
               .
            
             
               The
               Sixth
               said
               ,
               That
               without
               some
               vengeance
               we
               should
               not
               understand
               what
               Forgiveness
               means
               ,
               as
               God's
               justice
               is
               that
               which
               sets
               off
               his
               mercy
               .
               Wherefore
               being
               these
               two
               actions
               mutually
               contribute
               to
               either's
               lustre
               ,
               it
               cannot
               be
               known
               which
               of
               the
               two
               is
               absolutely
               to
               be
               preferr'd
               before
               the
               other
               ;
               but
               it
               lies
               in
               the
               power
               of
               prudence
               to
               determine
               according
               to
               the
               variety
               of
               cases
               .
            
          
        
         
           
           
             CONFERENCE
             XLII
             .
          
           
             
               I.
               Of
               the
               Diversity
               of
               Languages
               .
               II.
               Whether
               is
               to
               be
               preferr'd
               ,
               a
               good
               stature
               or
               a
               small
               .
            
          
           
             
               I.
               Of
               the
               diversity
               of
               Languages
               .
            
             
               WE
               have
               two
               notable
               examples
               in
               the
               Scripture
               ;
               one
               of
               God's
               displeasure
               ,
               when
               the
               Builders
               of
               the
               Tower
               of
               Babel
               were
               separated
               by
               the
               confusion
               of
               their
               Language
               ;
               the
               other
               of
               his
               favour
               ,
               when
               the
               Apostles
               were
               at
               the
               feast
               of
               Pentecost
               ,
               as
               it
               were
               ,
               united
               and
               incorporated
               into
               all
               Nations
               by
               the
               gift
               of
               Tongues
               .
               Here
               we
               only
               adore
               Mysteries
               but
               fathom
               them
               not
               ;
               we
               seek
               the
               natural
               causes
               of
               the
               variety
               of
               speech
               ,
               and
               whether
               ,
               as
               there
               was
               but
               one
               at
               the
               first
               ,
               so
               the
               same
               may
               be
               recover'd
               again
               ,
               or
               any
               other
               found
               that
               may
               be
               universal
               to
               all
               people
               .
               As
               to
               the
               first
               ,
               the
               variety
               alone
               of
               the
               Organs
               seems
               sufficient
               to
               diversifie
               speech
               .
               Those
               Nations
               whose
               wind-pipes
               were
               more
               free
               easily
               retain'd
               the
               Hebrew
               aspirations
               ,
               if
               so
               be
               this
               Language
               were
               the
               first
               ,
               and
               not
               the
               Syriack
               ,
               as
               some
               hold
               ,
               alledging
               that
               its
               characters
               speak
               greatest
               antiquity
               ;
               or
               the
               Samaritane
               ,
               because
               the
               Thorath
               ,
               which
               is
               the
               law
               of
               God
               ,
               was
               written
               in
               it
               ,
               as
               also
               the
               most
               ancient
               Medals
               found
               in
               Palestine
               were
               stamp'd
               with
               it
               .
               They
               whose
               breasts
               were
               more
               robust
               fram'd
               the
               German
               and
               other
               Languages
               ,
               which
               are
               pronounc'd
               with
               greater
               impetuosity
               :
               the
               more
               delicate
               made
               the
               Greek
               Tongue
               ;
               the
               middle
               sort
               ,
               the
               Latine
               ;
               and
               their
               posterity
               ,
               degenerating
               ,
               the
               Italian
               ,
               which
               is
               pronounc'd
               only
               with
               the
               outer
               part
               of
               the
               lips
               :
               and
               so
               of
               all
               the
               rest
               .
               Whence
               it
               is
               that
               strangers
               never
               pronounce
               our
               Language
               perfectly
               ,
               nor
               we
               theirs
               ;
               which
               caus'd
               Scaliger
               to
               tell
               a
               German
               who
               spoke
               to
               him
               in
               Latine
               ,
               but
               pronounc'd
               it
               after
               his
               own
               way
               ,
               that
               he
               must
               excuse
               him
               ,
               for
               he
               did
               not
               understand
               Dutch.
               Now
               every
               one
               of
               these
               Original
               Languages
               was
               chang'd
               again
               proportionably
               to
               the
               distance
               from
               its
               centre
               ,
               as
               circles
               made
               by
               a
               stone
               cast
               into
               the
               water
               lose
               their
               figure
               as
               they
               become
               wider
               .
               Afterwards
               hapned
               the
               transplantations
               of
               Nations
               ,
               who
               with
               the
               confusion
               of
               blood
               and
               manners
               brought
               also
               that
               of
               speech
               ;
               for
               the
               Conquerours
               desiring
               to
               give
               Law
               to
               the
               vanquish'd
               as
               well
               in
               this
               as
               in
               all
               other
               things
               ,
               and
               the
               Organs
               of
               the
               people
               being
               unapt
               for
               the
               pronuntiation
               of
               a
               forreign
               tongue
               ,
               hence
               of
               the
               mixture
               of
               two
               arose
               a
               third
               .
               Thus
               much
               for
               the
               first
               point
               .
               But
               as
               for
               the
               second
               ,
               which
               is
               to
               reduce
               all
               Languages
               to
               one
               ,
               I
               hold
               the
               thing
               impossible
               .
               For
               all
               things
               which
               are
               meerly
               of
               humane
               institution
               ,
               as
               Language
               is
               ,
               are
               as
               different
               as
               opinions
               are
               .
               And
               if
               one
               and
               the
               same
               Tongue
               hath
               sundry
               very
               different
               Idiomes
               and
               Dialects
               ,
               as
               the
               French
               hath
               the
               Breton
               ,
               the
               Gascon
               ,
               the
               Poitevin
               ,
               the
               Parisian
               ,
               and
               many
               others
               ,
               as
               different
               as
               the
               French
               from
               the
               Italian
               (
               which
               
               hath
               in
               like
               manner
               the
               Roman
               ,
               the
               Tusean
               ,
               the
               Neapolitan
               ,
               and
               the
               Sicilian
               ,
               all
               very
               differing
               )
               with
               much
               more
               reason
               shall
               Nations
               divided
               by
               Seas
               and
               Climates
               speak
               diversely
               .
               The
               opinions
               of
               men
               ,
               even
               of
               Philosophers
               themselves
               ,
               touching
               the
               same
               subject
               ,
               could
               never
               be
               reconcil'd
               ;
               and
               can
               it
               be
               imagin'd
               that
               all
               tongues
               should
               ever
               agree
               ?
               Nature
               affects
               nothing
               so
               much
               as
               variety
               ,
               which
               serves
               for
               discrimination
               of
               individuals
               .
               Two
               men
               never
               writ
               or
               spake
               alike
               ;
               and
               we
               see
               that
               even
               the
               gestures
               and
               postures
               of
               others
               cannot
               be
               perfectly
               imitated
               by
               those
               who
               use
               their
               utmost
               care
               therein
               ;
               how
               then
               shall
               conformity
               be
               found
               in
               the
               expression
               of
               our
               thoughts
               ?
               besides
               ,
               there
               being
               no
               connexion
               or
               affinity
               between
               things
               and
               words
               ,
               which
               not
               onely
               signifie
               several
               things
               in
               several
               Languages
               ,
               but
               have
               different
               acceptions
               in
               the
               same
               Language
               ,
               witness
               Homonymous
               words
               ,
               't
               is
               loss
               of
               time
               to
               think
               of
               such
               a
               designe
               .
            
             
               The
               Second
               said
               ,
               That
               to
               judge
               of
               a
               River
               ,
               it
               must
               be
               taken
               at
               its
               source
               .
               Languages
               are
               the
               several
               ways
               of
               interpreting
               or
               declaring
               our
               conceptions
               ;
               and
               these
               are
               the
               means
               which
               our
               mind
               makes
               use
               of
               to
               conceive
               the
               species
               or
               images
               of
               things
               .
               It
               knows
               them
               according
               as
               they
               are
               represented
               to
               it
               ;
               and
               they
               are
               represented
               to
               it
               according
               to
               the
               truth
               of
               the
               object
               ,
               when
               the
               conditions
               requisite
               to
               sensation
               or
               perception
               by
               sense
               concur
               ,
               namely
               ,
               a
               due
               disposition
               of
               the
               object
               ,
               medium
               ,
               and
               Organ
               .
               As
               therefore
               when
               all
               these
               conditions
               are
               right
               ,
               it
               cannot
               be
               but
               all
               persons
               of
               the
               world
               must
               agree
               in
               one
               and
               the
               same
               judgement
               ,
               and
               all
               say
               (
               
                 e.
                 g.
              
               )
               that
               this
               Rose
               is
               red
               ,
               and
               that
               other
               white
               ;
               so
               it
               may
               seem
               that
               men
               should
               agree
               together
               in
               the
               copy
               and
               transcript
               ,
               since
               they
               do
               so
               in
               the
               Prototype
               ;
               that
               is
               ,
               have
               one
               and
               the
               same
               Language
               ,
               since
               they
               have
               one
               and
               the
               same
               conception
               .
               Otherwise
               ,
               as
               to
               this
               communication
               with
               his
               own
               species
               ,
               man
               will
               be
               inferior
               to
               other
               animals
               ,
               who
               signifie
               their
               passions
               and
               inclinations
               so
               plainly
               and
               intelligibly
               among
               themselves
               that
               they
               answer
               one
               the
               other
               afar
               off
               ?
               Moreover
               ,
               abundance
               of
               words
               are
               the
               express
               and
               natural
               image
               of
               the
               things
               designed
               by
               them
               ,
               as
               Taffata
               ,
               to
               hisse
               ,
               to
               
                 creak
                 or
                 clash
              
               ,
               to
               bounce
               ,
               
                 to
                 howle
                 or
                 yell
              
               ,
               and
               many
               others
               .
               There
               are
               words
               which
               keep
               the
               same
               number
               of
               letters
               in
               all
               the
               learned
               Languages
               ,
               particularly
               the
               name
               of
               God
               ;
               which
               holds
               also
               in
               some
               modern
               ,
               as
               in
               the
               French
               ,
               Dutch
               ,
               &c.
               but
               not
               in
               ours
               .
               There
               are
               others
               ,
               which
               vary
               not
               at
               all
               ,
               but
               are
               one
               and
               the
               same
               among
               all
               Nations
               ;
               as
               the
               word
               Sac.
               Many
               things
               express'd
               by
               the
               same
               characters
               in
               writing
               are
               read
               by
               each
               people
               in
               their
               own
               Tongue
               ,
               as
               Figures
               ,
               or
               Cyphers
               ,
               which
               are
               read
               and
               pronounc'd
               otherwise
               in
               Hebrew
               ,
               and
               Greek
               ,
               then
               in
               Latine
               or
               French
               ,
               and
               yet
               they
               are
               taken
               by
               all
               to
               signifie
               the
               same
               thing
               .
               The
               same
               may
               be
               said
               of
               the
               Hieroglyphicks
               and
               letters
               of
               China
               ,
               yea
               of
               all
               the
               figures
               of
               the
               Mathematicks
               .
               For
               every
               one
               knows
               a
               Circle
               ,
               a
               Triangle
               ,
               and
               a
               Square
               ,
               although
               
               each
               Nation
               denominate
               the
               same
               diversly
               .
               What
               hinders
               then
               but
               as
               all
               Nations
               have
               conspir'd
               and
               agreed
               together
               in
               those
               visible
               words
               ,
               so
               they
               may
               do
               too
               in
               those
               which
               are
               pronounc'd
               ?
            
             
               The
               Third
               said
               ,
               That
               to
               the
               end
               words
               may
               make
               things
               understood
               by
               all
               the
               world
               ,
               they
               ought
               to
               be
               signs
               of
               them
               ;
               either
               natural
               ,
               as
               smoak
               is
               of
               fire
               ,
               or
               by
               institution
               ,
               depending
               upon
               a
               very
               intelligible
               principle
               or
               occasion
               ,
               as
               when
               a
               Bush
               denotes
               a
               Tavern
               .
               As
               for
               the
               first
               ,
               many
               dumb
               persons
               express
               their
               conceptions
               so
               genuinely
               by
               signs
               that
               all
               the
               world
               understands
               them
               ;
               and
               the
               Mimicks
               and
               Pantomimes
               of
               Rome
               were
               so
               excellent
               in
               this
               kind
               ,
               that
               Roscius
               (
               one
               of
               them
               )
               sometimes
               bid
               defiance
               to
               Ciero
               ,
               that
               he
               would
               express
               as
               perfectly
               by
               his
               gestures
               and
               postures
               ,
               whatsover
               he
               pleas'd
               ,
               as
               that
               incomparable
               Orator
               could
               do
               by
               his
               words
               .
               And
               as
               those
               who
               are
               not
               given
               to
               writing
               have
               the
               best
               memories
               ,
               so
               those
               who
               have
               not
               that
               use
               of
               speech
               are
               more
               excellent
               then
               others
               in
               speaking
               by
               signs
               and
               understanding
               them
               ;
               there
               being
               seen
               in
               our
               days
               a
               dumb
               man
               who
               answer'd
               pertinently
               to
               all
               that
               was
               spoken
               to
               him
               ,
               only
               by
               beholding
               the
               motion
               of
               the
               speaker's
               lips
               :
               which
               is
               also
               the
               reason
               why
               blind
               men
               ,
               attending
               only
               to
               improve
               the
               sense
               of
               Hearing
               ,
               best
               observe
               all
               differences
               of
               speech
               .
               Whence
               I
               draw
               this
               consequence
               ,
               that
               the
               same
               may
               be
               practis'd
               in
               all
               other
               things
               which
               signifie
               by
               humane
               institution
               ,
               and
               so
               there
               may
               be
               an
               universal
               Language
               .
               But
               the
               easiness
               every
               one
               finds
               in
               making
               himself
               understood
               by
               the
               Language
               and
               Writing
               which
               is
               familiar
               to
               him
               ,
               renders
               men
               careless
               of
               advancing
               this
               excellent
               Design
               ,
               which
               would
               be
               a
               means
               to
               spare
               the
               best
               time
               which
               our
               youth
               spends
               in
               learning
               the
               words
               of
               strange
               Tongues
               ,
               instead
               of
               applying
               themselves
               solely
               to
               the
               knowledge
               of
               things
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               possibility
               of
               this
               Project
               appears
               ,
               in
               that
               there
               is
               an
               order
               in
               nature
               ,
               or
               ,
               at
               least
               ,
               consequent
               to
               the
               very
               nature
               of
               things
               ,
               according
               to
               which
               we
               may
               place
               ,
               next
               after
               the
               Creator
               the
               created
               spiritual
               substances
               ,
               then
               the
               corporeal
               (
               one
               after
               another
               ,
               according
               to
               their
               dignity
               )
               particularly
               the
               corporeal
               according
               to
               their
               place
               ,
               as
               the
               Heavens
               first
               ,
               and
               in
               them
               the
               Stars
               ,
               according
               to
               their
               dignity
               ;
               the
               Earth
               and
               its
               Animals
               ,
               the
               Sea
               and
               its
               Fishes
               ;
               the
               Plants
               according
               to
               their
               magnitudes
               ;
               those
               which
               are
               equal
               therein
               ,
               according
               to
               their
               vertues
               ,
               and
               other
               accidents
               :
               doing
               the
               same
               ,
               with
               Metals
               ,
               Minerals
               ,
               bodies
               perfectly
               and
               imperfectly
               compounded
               by
               nature
               and
               by
               art
               ,
               and
               with
               the
               Elements
               :
               then
               we
               may
               come
               to
               the
               Categories
               of
               accidents
               to
               which
               every
               thing
               in
               the
               world
               may
               be
               reduc'd
               and
               put
               in
               its
               right
               place
               .
               Whereby
               it
               is
               evident
               that
               not
               only
               all
               things
               have
               their
               order
               but
               also
               that
               he
               who
               learns
               them
               according
               to
               this
               order
               ,
               easily
               avoids
               confusion
               ,
               the
               mother
               of
               ignorance
               .
               It
               remains
               ,
               now
               ,
               to
               find
               out
               an
               order
               of
               words
               too
               ,
               which
               answers
               to
               that
               of
               things
               ;
               the
               first
               
               to
               the
               first
               ,
               and
               the
               second
               to
               the
               second
               ;
               which
               order
               is
               so
               natural
               to
               them
               ,
               that
               children
               make
               use
               of
               it
               to
               find
               out
               every
               thing
               which
               they
               seek
               in
               Dictionaries
               and
               Lexicons
               according
               to
               the
               order
               of
               the
               Alphabet
               .
               And
               I
               know
               not
               whether
               we
               ought
               not
               to
               begin
               this
               handsome
               gradation
               and
               situation
               of
               all
               things
               in
               their
               rank
               ,
               correspondent
               to
               the
               order
               of
               the
               letters
               ,
               with
               the
               style
               that
               God
               gives
               himself
               ,
               Alpha
               and
               Omega
               .
               But
               it
               cannot
               but
               be
               admir'd
               that
               the
               first
               combination
               of
               the
               letters
               makes
               Ab
               and
               Aba
               ,
               which
               signifies
               Father
               ,
               the
               first
               place
               being
               due
               to
               the
               Author
               and
               Father
               of
               all
               things
               .
            
          
           
             
               II.
               Whether
               is
               to
               be
               preferr'd
               a
               great
               Stature
               or
               a
               small
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               largeness
               of
               body
               seems
               to
               be
               preferrable
               ,
               as
               well
               because
               the
               word
               Magnitude
               or
               Grandeur
               always
               includes
               some
               perfection
               in
               it self
               ,
               as
               because
               the
               Gods
               were
               anciently
               represented
               of
               a
               size
               exceeding
               the
               ordinary
               .
               Which
               made
               Aristotle
               say
               ,
               that
               not
               only
               the
               greatness
               of
               the
               Heroes
               render'd
               them
               famous
               of
               old
               ,
               but
               that
               their
               Figures
               and
               Statues
               are
               venerable
               at
               this
               day
               .
               Moreover
               ,
               we
               see
               that
               Saul
               ,
               the
               first
               King
               chosen
               by
               God
               for
               his
               own
               people
               ,
               was
               taller
               by
               the
               head
               then
               all
               the
               rest
               of
               the
               Israelites
               .
               And
               amongst
               the
               conditions
               of
               Beauty
               ,
               magnitude
               so
               universally
               holds
               the
               first
               place
               ,
               that
               women
               advance
               themselves
               upon
               high
               Shooes
               ,
               and
               Patins
               ,
               that
               they
               may
               seem
               the
               handsomer
               .
               How
               well
               shap'd
               soever
               a
               little
               man
               be
               ,
               he
               is
               never
               of
               so
               majestical
               a
               presence
               as
               one
               that
               is
               taller
               .
               Whence
               you
               see
               little
               men
               affect
               to
               seem
               greater
               ,
               but
               never
               any
               tall
               men
               desire
               to
               be
               less
               .
               Now
               the
               same
               Proportion
               which
               is
               between
               a
               Man
               and
               his
               habitation
               ,
               is
               found
               between
               the
               soul
               and
               the
               body
               which
               is
               its
               Mansion
               .
               For
               as
               he
               who
               hath
               the
               largest
               house
               will
               be
               accounted
               to
               be
               better
               lodg'd
               then
               he
               who
               dwells
               in
               a
               Cottage
               ,
               though
               they
               be
               persons
               otherwise
               of
               equal
               condition
               ;
               so
               't
               is
               probable
               ,
               that
               souls
               (
               which
               are
               all
               equal
               )
               find
               themselves
               better
               lodg'd
               in
               a
               great
               body
               then
               in
               a
               small
               ,
               and
               exercise
               all
               their
               functions
               with
               much
               more
               freedom
               .
            
             
               The
               Second
               said
               ,
               That
               if
               magnitude
               put
               the
               value
               upon
               men
               ,
               the
               same
               should
               hold
               in
               animals
               :
               nevertheless
               ,
               the
               Elephant
               yields
               to
               the
               Fox
               ,
               yea
               to
               the
               Pismire
               ;
               the
               Estrich
               to
               the
               Nightingale
               ;
               and
               the
               Whale
               is
               the
               most
               stupid
               of
               all
               Fishes
               .
               Moreover
               ,
               nothing
               hinders
               the
               divine
               operations
               of
               the
               soul
               but
               the
               load
               of
               the
               body
               ,
               whereby
               the
               imperfection
               of
               our
               nature
               places
               us
               below
               the
               wholly
               incorporeal
               Intelligences
               ;
               and
               therefore
               the
               less
               the
               body
               is
               ,
               the
               neerer
               we
               approach
               the
               Angelical
               nature
               ,
               and
               our
               spirit
               is
               less
               impeded
               by
               the
               matter
               .
               Hence
               little
               men
               are
               not
               only
               the
               most
               quick-witted
               ,
               but
               also
               the
               most
               active
               and
               nimble
               ;
               for
               that
               the
               strength
               is
               more
               united
               in
               them
               ,
               and
               diffus'd
               and
               dissipated
               in
               others
               .
               Great
               and
               robust
               bodies
               ,
               as
               being
               fitter
               for
               labour
               ,
               were
               made
               to
               obey
               the
               small
               and
               tender
               ,
               which
               have
               more
               spirit
               then
               flesh
               .
               Whence
               the
               Romans
               gave
               the
               Civil
               and
               Military
               charges
               to
               little
               men
               ,
               and
               sent
               the
               
               greater
               to
               guard
               the
               Baggage
               ,
               as
               those
               who
               gave
               the
               enemies
               more
               aim
               then
               the
               less
               .
               Nor
               are
               the
               greater
               more
               proper
               for
               other
               Arts
               ;
               which
               made
               the
               Poet
               say
               as
               a
               thing
               impossible
               ,
               
                 Sambucam
                 potiùs
                 caloni
                 aptaveris
                 alto
              
               .
               —
               And
               Samuel
               was
               reprov'd
               by
               God
               for
               offering
               to
               prefer
               the
               tall
               Stature
               of
               the
               eldest
               son
               of
               Jesse
               before
               the
               small
               size
               of
               David
               his
               youngest
               ,
               as
               if
               the
               Israelites
               had
               been
               displeas'd
               with
               the
               large
               body
               of
               Saul
               .
               The
               Poets
               could
               not
               represent
               an
               enraged
               Cyclops
               ,
               and
               furious
               Ajax
               ,
               but
               under
               great
               bodies
               ,
               as
               ,
               on
               the
               contrary
               ,
               they
               made
               Vlysses
               very
               small
               .
               And
               indeed
               natural
               Reasons
               agree
               well
               herein
               .
               For
               amongst
               the
               causes
               of
               the
               bodie
               's
               growth
               ,
               the
               material
               is
               a
               slimy
               or
               viscous
               humidity
               ;
               whence
               Fish
               grow
               most
               ,
               and
               in
               shortest
               time
               .
               This
               Humidity
               is
               ,
               as
               it
               were
               ,
               Glew
               or
               Bird-lime
               to
               the
               soul
               ,
               hindring
               it
               from
               exercising
               its
               functions
               freely
               :
               and
               therefore
               women
               ,
               being
               more
               humid
               ,
               have
               less
               wit
               then
               men
               ;
               and
               Fish
               are
               less
               disciplinable
               then
               the
               rest
               of
               animals
               .
               The
               efficient
               is
               a
               very
               gentle
               heat
               ;
               for
               were
               it
               too
               great
               it
               would
               consume
               the
               matter
               in
               stead
               of
               dilating
               and
               fashioning
               it
               ,
               and
               dry
               the
               solid
               parts
               too
               much
               ,
               upon
               the
               increasing
               of
               which
               depends
               that
               of
               the
               rest
               of
               the
               body
               .
               This
               is
               the
               reason
               why
               all
               gelt
               animals
               grow
               most
               ,
               and
               amongst
               Birds
               of
               prey
               the
               females
               are
               always
               greater
               then
               the
               males
               ;
               the
               excess
               of
               their
               heat
               being
               temper'd
               by
               the
               humidity
               of
               their
               Sex
               ;
               and
               young
               persons
               are
               found
               to
               have
               grown
               extraordinarily
               after
               Quotidian
               Agues
               which
               are
               caus'd
               by
               Phlegme
               ;
               so
               that
               it
               is
               not
               hard
               for
               such
               pernicious
               causes
               to
               produce
               a
               good
               effect
               .
            
             
               The
               Third
               said
               ,
               That
               every
               thing
               is
               to
               be
               commended
               and
               esteem'd
               according
               to
               the
               use
               for
               which
               it
               is
               appointed
               .
               Now
               Man
               being
               born
               for
               Reason
               and
               the
               functions
               of
               the
               Mind
               ,
               and
               having
               receiv'd
               a
               Body
               to
               be
               an
               instrument
               to
               him
               of
               Knowledg
               by
               making
               a
               faithfull
               report
               to
               him
               of
               what
               passes
               without
               ,
               by
               means
               of
               the
               species
               convey'd
               through
               the
               senses
               into
               the
               phancy
               :
               Upon
               which
               the
               Intellect
               making
               reflection
               formes
               the
               like
               in
               it self
               ,
               and
               thus
               all
               Notions
               are
               produc'd
               ;
               it
               follows
               that
               neither
               the
               great
               stature
               nor
               the
               little
               are
               to
               be
               esteem'd
               .
               But
               't
               is
               demanded
               ,
               Which
               of
               the
               two
               is
               the
               less
               evil
               ;
               I
               conceive
               ,
               with
               the
               Physitians
               ,
               that
               the
               great
               is
               less
               incommodious
               in
               youth
               ,
               as
               being
               then
               more
               proper
               for
               exercises
               ,
               whose
               toyle
               it
               can
               better
               under-go
               ,
               especially
               those
               of
               Warr.
               And
               therefore
               when
               Marius
               levy'd
               Souldiers
               ,
               he
               suffer'd
               none
               to
               pass
               the
               Muster
               but
               such
               as
               could
               not
               walk
               under
               a
               measure
               rais'd
               six
               foot
               from
               the
               ground
               .
               But
               in
               old
               age
               ,
               when
               the
               natural
               heat
               is
               more
               languid
               ,
               and
               consequently
               less
               able
               to
               discharge
               all
               its
               functions
               in
               a
               large
               Body
               ,
               the
               small
               size
               is
               best
               :
               And
               little
               old
               men
               are
               never
               so
               crooked
               as
               others
               ;
               besides
               that
               their
               coldness
               serves
               to
               moderate
               the
               ardour
               of
               the
               choler
               which
               is
               attributed
               to
               little
               men
               ,
               because
               their
               spirits
               having
               not
               so
               much
               room
               to
               run
               about
               ,
               agitate
               them
               sooner
               ,
               and
               more
               violently
               then
               others
               .
            
             
               The
               Fourth
               said
               ,
               As
               every
               living
               thing
               hath
               bounds
               of
               its
               
               perfection
               ,
               so
               it
               hath
               of
               its
               greatness
               or
               smallness
               ;
               which
               ,
               if
               it
               exceeds
               or
               falls
               short
               of
               ,
               't
               is
               held
               monstrous
               and
               besides
               Nature
               ,
               as
               Gyants
               and
               Dwarfes
               .
               But
               because
               this
               term
               of
               magnitude
               hath
               a
               great
               latitude
               ,
               't
               is
               hard
               to
               know
               ,
               precisely
               ,
               which
               is
               the
               least
               or
               greatest
               stature
               whereunto
               Man
               may
               naturally
               attain
               ;
               and
               which
               is
               the
               middle
               ,
               and
               consequently
               who
               deserve
               the
               name
               of
               great
               or
               little
               ;
               considering
               that
               the
               same
               is
               various
               ,
               according
               to
               places
               and
               climates
               ,
               and
               according
               to
               every
               one's
               particular
               temper
               or
               first
               conformation
               ,
               which
               ordinarily
               follows
               the
               proportion
               which
               the
               seed
               of
               the
               Father
               and
               Mother
               bears
               with
               the
               Idea
               of
               their
               species
               ,
               if
               the
               too
               great
               or
               too
               little
               quantity
               of
               the
               matter
               ,
               or
               the
               capacity
               of
               the
               place
               permit
               .
               For
               the
               Northern
               people
               are
               large
               ,
               the
               Southern
               small
               .
               Those
               between
               the
               28.
               and
               the
               38.
               climate
               are
               of
               middle
               stature
               ;
               and
               one
               that
               would
               be
               call'd
               a
               tall
               person
               among
               the
               little
               ,
               will
               be
               accounted
               little
               among
               the
               tall
               .
               Constitutions
               likewise
               contribute
               very
               much
               hereunto
               .
               Those
               who
               are
               dry
               by
               Nature
               are
               usually
               small
               .
               Such
               as
               are
               too
               moist
               grow
               more
               in
               thickness
               then
               in
               the
               other
               dimension
               ;
               it
               being
               the
               property
               of
               humidity
               not
               to
               mount
               easily
               upwards
               ,
               unless
               it
               be
               accompany'd
               with
               heat
               ;
               for
               then
               the
               Agent
               and
               the
               Patient
               being
               rightly
               dispos'd
               to
               extend
               every
               part
               ,
               the
               whole
               is
               augmented
               .
               Therefore
               as
               the
               Phegmatick
               temper
               is
               most
               prone
               to
               fatness
               ,
               so
               the
               sanguine
               contributes
               to
               tallness
               ;
               especially
               if
               the
               persons
               live
               idly
               and
               feed
               well
               .
               Hence
               it
               is
               that
               the
               men
               before
               the
               Deluge
               are
               noted
               by
               the
               Scripture
               to
               have
               been
               Gyants
               ,
               because
               they
               lead
               idle
               ,
               and
               voluptuous
               lives
               .
               As
               ,
               on
               the
               contrary
               ,
               Fasting
               ,
               Watching
               ,
               and
               immoderate
               Labour
               in
               the
               time
               destinated
               for
               men
               to
               grow
               ,
               which
               reaches
               not
               much
               beyond
               twenty
               five
               years
               of
               age
               ,
               hinder
               the
               attaining
               of
               the
               just
               measure
               intended
               by
               nature
               ;
               which
               Divines
               refer
               to
               that
               of
               Adam
               and
               our
               Saviour
               ;
               as
               their
               bodies
               were
               also
               the
               rule
               of
               the
               proportion
               which
               our
               members
               ought
               to
               have
               one
               to
               another
               ,
               and
               the
               temper
               of
               their
               humours
               the
               standard
               of
               ours
               :
               whence
               they
               were
               the
               healthfullest
               and
               goodliest
               of
               all
               men
               :
               but
               they
               were
               of
               tall
               stature
               .
            
          
        
         
           
             CONFERENCE
             XLIII
             .
          
           
             
               I.
               Of
               the
               Philosopher's
               stone
               .
               II.
               Of
               
                 Mont
                 de
                 piete
              
               ,
               or
               charitable
               provision
               for
               the
               Poor
               .
            
          
           
             
               I.
               Of
               the
               Philsopher's
               stone
               .
            
             
               THe
               Poets
               ,
               not
               without
               reason
               ,
               feign'd
               that
               the
               gods
               left
               hope
               to
               men
               in
               the
               bottom
               of
               Pandora's
               box
               ,
               after
               all
               their
               other
               goods
               were
               flown
               out
               of
               it
               .
               For
               nature
               being
               unwilling
               to
               shew
               her self
               a
               Step-mother
               to
               man
               hath
               made
               such
               provision
               ,
               that
               the
               almost
               infinite
               unhappy
               accidents
               of
               life
               cannot
               so
               
               much
               cast
               him
               down
               on
               one
               hand
               ,
               as
               hope
               raises
               him
               up
               on
               the
               other
               .
               And
               ,
               not
               to
               speak
               of
               that
               first
               of
               Christian
               virtues
               ,
               which
               accompanies
               him
               even
               in
               death
               ,
               and
               serves
               him
               for
               an
               Anodyne
               in
               all
               his
               miseries
               ;
               is
               he
               under
               the
               rod
               ,
               he
               comforts
               himself
               with
               hope
               to
               get
               free
               from
               it
               ;
               is
               he
               of
               mean
               extraction
               ,
               he
               hopes
               to
               ennoble
               himself
               by
               his
               exploits
               ;
               is
               he
               poor
               ,
               he
               encourages
               himself
               to
               labour
               with
               the
               possibility
               of
               becoming
               rich
               ;
               is
               he
               sick
               ,
               the
               hope
               of
               recovery
               supports
               his
               fainting
               Spirits
               ;
               yea
               ,
               when
               ordinary
               means
               fail
               him
               ,
               he
               is
               not
               out
               of
               heart
               .
               But
               if
               there
               be
               any
               thing
               worthy
               of
               laughter
               to
               those
               who
               cannot
               apprehend
               it
               ,
               or
               of
               admiration
               to
               him
               that
               will
               further
               philosophize
               about
               the
               odd
               motions
               of
               humane
               minds
               ,
               this
               is
               one
               ,
               how
               't
               is
               possible
               that
               an
               old
               ,
               decrepit
               ,
               poor
               ,
               diseased
               person
               ,
               should
               nevertheless
               not
               despair
               of
               having
               the
               train
               of
               a
               Prince
               one
               day
               ;
               and
               not
               onely
               hope
               to
               be
               cur'd
               ,
               but
               to
               become
               a
               young
               man
               again
               .
               Yet
               all
               this
               is
               phancy'd
               by
               the
               seekers
               of
               the
               Philosophers
               stone
               ,
               which
               is
               the
               grand
               work
               ,
               the
               Panacea
               ,
               the
               Elixir
               ,
               and
               the
               Universall
               Restaurator
               .
               Now
               this
               most
               extravagant
               conceit
               ,
               joyn'd
               to
               the
               other
               absurdities
               of
               that
               Chimerical
               Art
               ,
               makes
               me
               believe
               that
               it
               is
               good
               for
               nothing
               but
               to
               serve
               for
               imaginary
               consolation
               to
               the
               miserable
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Chymists
               who
               exercise
               it
               ,
               are
               of
               two
               sorts
               .
               Some
               by
               their
               sophistications
               give
               tinctures
               to
               Metals
               which
               they
               promise
               to
               transmute
               by
               their
               mixture
               ,
               fixation
               ,
               cementation
               ,
               and
               other
               operations
               .
               Others
               ,
               who
               are
               call'd
               the
               true
               Sons
               of
               Art
               ,
               do
               not
               amuse
               themselves
               about
               particular
               things
               ,
               but
               solely
               about
               the
               grand
               work
               ;
               at
               which
               they
               all
               aime
               ,
               though
               by
               several
               courses
               .
               Some
               think
               to
               attain
               it
               by
               blowing
               ,
               and
               usually
               make
               a
               mixture
               of
               Quick-silver
               and
               Gold
               ,
               which
               they
               keep
               nine
               moneths
               in
               a
               small
               furnace
               over
               the
               flame
               of
               a
               lamp
               .
               Some
               conceive
               ,
               that
               't
               is
               a
               very
               plain
               operation
               ,
               (
               terming
               it
               Children's
               work
               )
               and
               that
               there
               needs
               onely
               the
               knowledge
               of
               the
               matter
               ,
               the
               fire
               ,
               the
               vessel
               ,
               and
               the
               manner
               ;
               the
               rest
               being
               done
               of
               it self
               .
               Yet
               others
               attribute
               this
               work
               onely
               to
               Revelation
               ,
               saying
               that
               the
               Artist
               must
               onely
               pray
               to
               God
               ;
               and
               they
               believe
               it
               is
               mention'd
               in
               the
               Holy
               Scripture
               ,
               where
               it
               is
               said
               ,
               That
               much
               clay
               is
               requisite
               to
               the
               making
               of
               pots
               ,
               but
               onely
               a
               little
               dust
               to
               the
               making
               of
               Gold
               ;
               that
               't
               was
               this
               Wisedom
               which
               made
               Solomon
               so
               rich
               ,
               that
               ,
               by
               the
               testimony
               of
               Scripture
               ,
               Gold
               was
               common
               in
               his
               dayes
               as
               stones
               ;
               that
               the
               Gold
               of
               Ophir
               was
               that
               which
               this
               Philosophical
               stone
               had
               transmuted
               ,
               far
               more
               excellent
               then
               the
               natural
               ;
               and
               that
               the
               ships
               he
               set
               forth
               to
               fetch
               it
               were
               onely
               parables
               and
               figures
               ;
               like
               the
               golden
               fleece
               ,
               which
               was
               nothing
               but
               a
               parchment
               wherein
               this
               secret
               was
               written
               .
               But
               most
               hold
               an
               opinion
               compos'd
               of
               these
               two
               ,
               saying
               ,
               that
               the
               Manual
               operation
               must
               be
               assisted
               by
               extraordinary
               favour
               from
               Heaven
               .
               I
               conceive
               ,
               with
               them
               ,
               that
               there
               is
               such
               a
               thing
               as
               the
               Philosophers
               stone
               ,
               or
               ,
               at
               least
               ,
               that
               it
               is
               possible
               ;
               that
               Salt
               is
               its
               matter
               ,
               and
               Motion
               its
               
               fire
               .
               For
               since
               these
               two
               are
               found
               every
               where
               ,
               this
               property
               agrees
               very
               well
               to
               them
               ;
               Salt
               being
               extracted
               out
               of
               all
               Bodies
               ,
               and
               Heat
               proceeding
               from
               their
               friction
               one
               against
               another
               ,
               in
               imitation
               of
               that
               which
               the
               Heavens
               excite
               here
               below
               .
            
             
               The
               Third
               said
               ,
               The
               Philosophers
               stone
               is
               a
               Powder
               of
               Projection
               ,
               a
               very
               little
               of
               which
               being
               cast
               upon
               imperfect
               Metals
               ,
               (
               as
               all
               are
               ,
               except
               Gold
               )
               purifies
               and
               cures
               them
               of
               their
               Leprosie
               and
               impurity
               ,
               in
               such
               a
               manner
               ,
               that
               having
               first
               taken
               away
               their
               feculency
               ,
               and
               then
               multiply'd
               their
               degrees
               ,
               they
               acquire
               a
               more
               perfect
               nature
               :
               Metals
               not
               differing
               among
               themselves
               ,
               but
               in
               degrees
               of
               perfection
               .
               It
               is
               of
               two
               sorts
               ;
               the
               white
               ,
               which
               serves
               to
               make
               Silver
               ;
               and
               the
               red
               ,
               which
               being
               more
               concocted
               is
               proper
               to
               make
               Gold.
               Now
               to
               attain
               it
               ,
               you
               need
               onely
               have
               the
               perfect
               knowledge
               of
               three
               things
               ,
               to
               wit
               ,
               the
               Agent
               ,
               the
               Matter
               ,
               and
               the
               Proportion
               requisite
               to
               the
               end
               the
               Agent
               may
               educe
               the
               form
               out
               of
               the
               bosome
               of
               that
               Matter
               ,
               duly
               prepar'd
               by
               the
               application
               of
               actives
               to
               passives
               .
               The
               first
               two
               are
               easie
               to
               be
               known
               .
               For
               the
               Agent
               is
               nothing
               else
               but
               Heat
               ,
               either
               of
               the
               Sun
               or
               of
               our
               common
               fire
               ,
               or
               of
               a
               dunghill
               ,
               which
               they
               call
               a
               Horse's
               belly
               ,
               or
               of
               
                 Balneum
                 Mariae
              
               ,
               (
               hot
               water
               )
               or
               else
               that
               of
               an
               Animal
               .
               The
               patients
               are
               Salt
               ,
               Sulphur
               ,
               or
               Mercury
               ,
               Gold
               ,
               Silver
               ,
               Antimony
               ,
               Vitriol
               ,
               or
               some
               little
               of
               such
               other
               things
               ,
               the
               experience
               whereof
               easily
               shews
               what
               is
               to
               be
               expected
               from
               them
               .
               But
               the
               Application
               of
               the
               Agent
               to
               the
               Patient
               ,
               the
               determination
               of
               the
               degrees
               of
               Heat
               ,
               and
               the
               utmost
               preparation
               and
               disposition
               of
               the
               Matter
               ,
               cannot
               be
               known
               but
               by
               great
               labour
               and
               long
               experience
               :
               Which
               being
               difficult
               ,
               thence
               we
               see
               more
               delusions
               and
               impostures
               in
               this
               Art
               then
               truths
               .
               Nevertheless
               Histories
               bear
               witness
               ,
               that
               
                 Hermes
                 Trismegistus
                 ,
                 Glauber
                 ,
                 Raimond
                 Lully
                 ,
                 Arnauld
                 ,
                 Flamel
                 ,
                 Trevisanus
                 ,
              
               and
               some
               others
               ,
               had
               knowledge
               of
               it
               .
               But
               because
               for
               those
               few
               that
               are
               said
               to
               have
               it
               ,
               almost
               infinite
               others
               have
               been
               ruin'd
               by
               it
               ,
               therefore
               the
               search
               of
               it
               seemes
               more
               curious
               then
               profitable
               .
            
             
               The
               Fourth
               said
               ,
               That
               as
               Mathematicians
               have
               by
               their
               search
               after
               the
               Quadrature
               of
               a
               circle
               arriv'd
               to
               the
               knowledge
               of
               many
               things
               which
               were
               before
               unknown
               to
               them
               ;
               so
               though
               the
               Chymists
               have
               not
               discover'd
               the
               Philosophers
               stone
               ,
               yet
               they
               have
               found
               out
               admirable
               secrets
               in
               the
               three
               families
               of
               Vegetables
               ,
               Animals
               ,
               and
               Minerals
               .
               But
               it
               not
               the
               less
               possible
               ,
               although
               none
               should
               ever
               attain
               it
               ,
               not
               onely
               for
               this
               general
               reason
               ,
               that
               Nature
               gives
               us
               no
               desire
               in
               vain
               ,
               but
               particularly
               because
               all
               Metals
               are
               of
               the
               same
               species
               ,
               being
               made
               of
               one
               and
               the
               same
               Matter
               ,
               (
               Sulphur
               and
               Mercury
               )
               and
               concocted
               by
               one
               and
               the
               same
               celestial
               heat
               ;
               not
               differing
               but
               in
               concoction
               alone
               ,
               as
               the
               grains
               of
               the
               same
               raisin
               do
               ,
               which
               ripen
               at
               several
               times
               .
               This
               is
               evident
               by
               the
               extraction
               of
               Gold
               and
               Silver
               out
               of
               all
               Metals
               ,
               even
               out
               of
               Lead
               and
               Iron
               ,
               the
               most
               imperfect
               of
               them
               .
               So
               that
               the
               Art
               ought
               not
               to
               be
               judg'd
               inferior
               in
               this
               matter
               to
               
               all
               others
               which
               it
               perfectionates
               .
               Moreover
               ,
               the
               Greek
               Etymology
               of
               Metals
               shews
               that
               they
               are
               transmutable
               one
               into
               another
               .
            
             
               The
               Fifth
               said
               ,
               That
               as
               in
               the
               production
               of
               Corn
               by
               Nature
               ,
               the
               seed
               and
               the
               fat
               of
               the
               Earth
               are
               its
               matter
               ,
               and
               its
               efficient
               is
               partly
               internal
               ,
               included
               in
               the
               grain
               ,
               and
               partly
               external
               ,
               viz.
               the
               heat
               of
               the
               Sun
               ,
               and
               the
               place
               in
               the
               bosome
               of
               the
               Earth
               ;
               so
               in
               the
               production
               of
               Gold
               by
               Art
               ,
               its
               matter
               is
               Gold
               it self
               and
               its
               Quick-silver
               ;
               and
               the
               efficient
               cause
               ,
               is
               partly
               ,
               in
               the
               Gold
               ,
               partly
               in
               the
               external
               heat
               ;
               the
               place
               is
               the
               furnace
               ,
               containing
               the
               Egg
               of
               Glass
               ,
               wherein
               the
               matter
               is
               inclos'd
               ,
               dissolve'd
               and
               grows
               black
               ,
               call'd
               the
               
                 Crowes
                 head
              
               ,
               waxes
               white
               ,
               and
               then
               is
               hardned
               into
               a
               red
               mass
               ,
               the
               hardness
               whereof
               gives
               it
               the
               name
               of
               a
               stone
               ;
               which
               being
               reduc'd
               into
               powder
               ,
               and
               kept
               three
               dayes
               in
               a
               vessel
               hermetically
               seal'd
               upon
               a
               strong
               fire
               ,
               acquires
               a
               purple
               colour
               ;
               and
               one
               dram
               of
               it
               converts
               two
               hundred
               of
               Quicksilver
               into
               pure
               Gold
               ;
               yea
               ,
               the
               whole
               Sea
               ,
               were
               it
               of
               like
               substance
               .
            
             
               The
               Sixth
               said
               ,
               That
               Art
               indeed
               may
               imitate
               ,
               but
               cannot
               surpass
               Nature
               .
               But
               it
               should
               ,
               if
               we
               could
               change
               other
               metals
               into
               Gold
               ;
               which
               is
               impossible
               to
               Nature
               it self
               ,
               even
               in
               the
               Mines
               ,
               in
               how
               long
               time
               soever
               ;
               those
               of
               Iron
               ,
               Lead
               ,
               Tin
               ,
               or
               Copper
               ,
               never
               becoming
               Mines
               of
               Gold
               or
               Silver
               .
               Therefore
               much
               less
               can
               the
               Alchymist
               do
               it
               in
               his
               furnaces
               ,
               no
               more
               then
               he
               can
               produce
               some
               thing
               more
               excellent
               then
               Gold
               ,
               as
               this
               Philosophical
               stone
               would
               be
               ;
               Gold
               being
               the
               most
               perfect
               compound
               of
               all
               mixt
               bodies
               ,
               and
               for
               that
               reason
               incorruptible
               .
               And
               indeed
               how
               should
               these
               Artists
               accomplish
               such
               a
               work
               ,
               when
               they
               are
               not
               agreed
               upon
               the
               next
               matter
               of
               it
               ,
               nor
               upon
               the
               efcien
               tcause
               ,
               time
               ,
               place
               ,
               and
               manner
               of
               working
               ;
               there
               being
               as
               many
               opinions
               as
               there
               are
               different
               Authors
               .
               Moreover
               ,
               't
               is
               untrue
               that
               all
               Metals
               are
               of
               one
               species
               ,
               and
               differ
               onely
               in
               degree
               of
               concoction
               ;
               for
               Iron
               is
               more
               concocted
               then
               Silver
               ,
               as
               also
               more
               hard
               ,
               and
               less
               fusible
               ;
               and
               their
               difference
               was
               necessary
               in
               reference
               to
               humane
               uses
               .
               Now
               perfect
               species
               which
               are
               under
               the
               same
               next
               genius
               ,
               as
               Metals
               are
               ,
               can
               never
               be
               transmuted
               one
               into
               another
               ,
               no
               more
               then
               a
               Horse
               into
               a
               Lyon.
               Yea
               ,
               could
               this
               Philosophical
               stone
               act
               upon
               Metals
               ,
               yet
               it
               would
               not
               produce
               Gold
               or
               Silver
               ,
               but
               other
               stones
               like
               it self
               ,
               or
               onely
               imprint
               upon
               them
               its
               own
               qualities
               ,
               according
               to
               the
               ordinary
               effects
               of
               all
               natural
               Agents
               .
               And
               if
               it
               were
               true
               that
               the
               powder
               of
               Gold
               produc'd
               other
               Gold
               ,
               being
               cast
               upon
               Metals
               ,
               as
               a
               grain
               of
               wheat
               brings
               forth
               many
               others
               being
               cast
               into
               the
               Earth
               ;
               it
               would
               be
               requisite
               to
               observe
               the
               same
               order
               and
               progress
               in
               the
               multiplication
               of
               Gold
               which
               Men
               do
               in
               that
               of
               grains
               of
               Wheat
               .
               Yet
               the
               Chymists
               do
               not
               so
               ,
               but
               will
               have
               their
               multiplication
               to
               be
               made
               in
               an
               instant
               .
            
             
               The
               Seventh
               said
               ,
               That
               since
               Art
               draws
               so
               many
               natural
               effects
               out
               of
               fitting
               matter
               ,
               as
               Worms
               ,
               Serpents
               ,
               Frogs
               ,
               Mice
               ,
               
               Toads
               and
               Bees
               ;
               although
               the
               subject
               of
               these
               Metamorphoses
               be
               much
               more
               difficult
               to
               be
               dispos'd
               and
               made
               susceptible
               of
               a
               sensitive
               soul
               then
               insensible
               metal
               is
               to
               receive
               a
               Form
               divisible
               like
               its
               matter
               ;
               he
               saw
               no
               absurdity
               in
               it
               ,
               but
               that
               at
               least
               by
               the
               extraordinary
               instruction
               of
               good
               or
               bad
               spirits
               some
               knowledge
               of
               this
               operation
               may
               be
               deriv'd
               to
               men
               ;
               considering
               ,
               that
               we
               see
               other
               species
               naturally
               trans-form'd
               one
               into
               another
               ,
               as
               Egyptain
               Nitre
               into
               stone
               ,
               a
               Jasper
               into
               an
               Emerald
               ,
               the
               herb
               Basil
               into
               wild
               Thyme
               ,
               Wheat
               into
               Darnel
               ,
               a
               Caterpiller
               into
               a
               Butter-fly
               :
               yea
               ,
               if
               we
               will
               believe
               the
               Scotch
               ,
               they
               have
               a
               Tree
               ,
               whose
               fruit
               falling
               into
               the
               water
               is
               turn'd
               into
               a
               Bird.
               
            
          
           
             
               II.
               Of
               a
               
                 Mont
                 de
                 Pieté
              
               or
               Bank
               for
               lending
               to
               the
               Poor
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ,
               That
               Charity
               toward
               our
               Neighbour
               being
               the
               most
               certain
               sign
               of
               Piety
               towards
               God
               ;
               and
               Hills
               having
               been
               chosen
               almost
               by
               all
               Nations
               to
               sacrifice
               upon
               ,
               as
               neerest
               to
               Heaven
               ;
               upon
               these
               accounts
               the
               name
               of
               
                 Mont
                 de
                 Pieté
              
               hath
               been
               given
               to
               all
               institutions
               made
               for
               relief
               of
               the
               poor
               ;
               whereof
               lending
               money
               for
               their
               necessity
               being
               one
               of
               the
               principal
               effects
               ,
               the
               publick
               places
               establish'd
               for
               that
               use
               retain
               this
               name
               in
               sundry
               parts
               of
               
                 Italy
                 ,
                 Flanders
              
               ,
               and
               many
               other
               States
               ;
               and
               some
               have
               been
               erected
               in
               all
               Cities
               of
               this
               Kingdom
               ,
               by
               the
               King's
               Edict
               of
               February
               1626.
               and
               the
               more
               willingly
               because
               Popes
               were
               the
               first
               Institutors
               of
               them
               ;
               as
               that
               at
               Rome
               was
               instituted
               by
               Clement
               VII
               .
               in
               the
               year
               1526.
               and
               increas'd
               by
               Paul
               III.
               and
               Sixtus
               V.
               that
               of
               Avignon
               by
               Paul
               IV.
               and
               others
               by
               Pius
               V.
               and
               Julius
               III.
               Now
               because
               it
               is
               not
               reasonable
               to
               lend
               without
               security
               ,
               and
               the
               poor
               ordinarily
               give
               not
               any
               but
               their
               moveables
               ,
               therefore
               the
               name
               of
               
                 Mont
                 de
                 Pieté
              
               is
               attributed
               only
               to
               the
               lending
               upon
               Pledges
               or
               Pawnes
               .
               But
               to
               the
               end
               this
               Institution
               might
               merit
               the
               name
               bestow'd
               upon
               it
               ,
               it
               were
               to
               be
               desir'd
               that
               this
               loan
               were
               gratuitous
               and
               free
               ,
               according
               to
               the
               Gospel
               precept
               ,
               
                 Lend
                 ,
                 hoping
                 for
                 nothing
                 again
              
               (
               Luke
               6.
               35.
               
               )
               conformably
               to
               the
               ancient
               Law
               of
               God
               ,
               which
               forbad
               the
               Jews
               to
               take
               any
               thing
               of
               their
               Brethren
               ,
               besides
               the
               principal
               sum
               .
               But
               to
               make
               even
               for
               this
               ,
               they
               have
               every
               where
               practis'd
               such
               excessive
               Usury
               towards
               all
               other
               Nations
               ,
               that
               the
               same
               is
               turn'd
               into
               a
               Proverb
               ,
               to
               denote
               such
               exaction
               as
               is
               unmeasurable
               ,
               and
               odious
               to
               all
               the
               world
               .
            
             
               The
               Second
               said
               ,
               That
               it
               hath
               always
               been
               the
               intention
               of
               Legislators
               to
               forbid
               Usury
               ,
               call'd
               by
               the
               Hebrews
               with
               good
               reason
               
                 Neschech
                 ,
                 Biting
              
               ;
               which
               always
               hurts
               ,
               how
               little
               soever
               it
               be
               .
               And
               forasmuch
               as
               the
               avarice
               of
               men
               hath
               continually
               withstood
               that
               natural
               Law
               ,
               which
               allows
               not
               fruit
               to
               produce
               other
               fruit
               ,
               nor
               yet
               the
               principal
               sum
               any
               interest
               ,
               silver
               being
               barren
               of
               it self
               ;
               therefore
               Usury
               was
               limited
               by
               the
               Law
               Duilia
               to
               a
               Denier
               in
               two
               hundred
               ;
               and
               the
               Usurer
               was
               more
               severely
               punish'd
               then
               the
               Thief
               ;
               the
               latter
               being
               condemn'd
               but
               to
               pay
               double
               ,
               and
               the
               other
               quadruple
               .
               The
               reason
               of
               which
               
               seems
               to
               be
               ,
               for
               that
               it
               is
               requisite
               in
               a
               State
               that
               the
               rich
               help
               the
               poor
               ;
               and
               because
               the
               harmony
               of
               a
               society
               ceases
               when
               some
               one
               part
               is
               swell'd
               beyond
               measure
               while
               the
               others
               pine
               and
               languish
               ;
               Hence
               it
               was
               that
               God
               instituted
               Jubilees
               ,
               which
               re-establish'd
               the
               Jews
               every
               fiftieth
               year
               in
               the
               inheritances
               of
               their
               Fathers
               ;
               and
               elsewhere
               that
               was
               introduc'd
               which
               they
               call'd
               the
               new
               Tables
               ,
               being
               a
               general
               discharge
               of
               all
               debts
               without
               payment
               .
               Now
               what
               hath
               been
               practis'd
               since
               to
               the
               contrary
               is
               a
               meer
               toleration
               ,
               of
               which
               heed
               must
               be
               taken
               ,
               that
               it
               become
               not
               a
               Law
               ,
               no
               more
               then
               other
               unjust
               things
               ;
               which
               yet
               are
               suffer'd
               for
               the
               eschewing
               of
               worse
               inconveniences
               .
            
             
               The
               Third
               said
               ,
               Charity
               hath
               three
               degrees
               .
               The
               first
               is
               of
               those
               who
               give
               .
               The
               second
               of
               those
               who
               lend
               freely
               .
               But
               because
               these
               two
               are
               very
               rare
               ,
               and
               besides
               imply
               some
               disparagement
               to
               the
               receiver
               ,
               the
               third
               degree
               is
               ,
               to
               lend
               upon
               moderate
               profit
               :
               which
               loan
               ceases
               not
               to
               retain
               the
               Epithete
               of
               charitable
               ,
               if
               the
               Creditor
               exact
               not
               his
               debt
               too
               severely
               ,
               but
               allow
               for
               the
               default
               of
               time
               and
               other
               circumstances
               .
               And
               the
               humanity
               of
               those
               who
               promote
               lending
               upon
               pledges
               is
               very
               beneficial
               to
               the
               poor
               ,
               who
               for
               the
               most
               part
               not
               having
               immoveables
               enough
               ,
               clear
               from
               mortgage
               ,
               to
               secure
               their
               Creditors
               ,
               deprive
               them
               of
               the
               means
               to
               relieve
               themselves
               by
               their
               moveables
               without
               selling
               them
               ;
               which
               sundry
               considerations
               oftentimes
               hinder
               them
               from
               doing
               .
               Besides
               ,
               't
               is
               the
               opinion
               of
               many
               Lawyers
               ,
               that
               the
               whole
               estate
               of
               a
               man
               taken
               in
               gross
               is
               in
               the
               eye
               of
               the
               Law
               accounted
               immoveables
               ,
               although
               he
               have
               only
               moveables
               .
            
             
               The
               Fourth
               said
               ,
               That
               unless
               a
               new
               world
               were
               fram'd
               ,
               and
               every
               particular
               person
               inspir'd
               with
               charity
               towards
               his
               Neighbour
               equal
               to
               the
               love
               which
               he
               bears
               to
               himself
               ,
               't
               is
               impossible
               to
               bring
               men
               to
               lend
               freely
               one
               to
               another
               .
               This
               is
               verifi'd
               by
               the
               Law
               of
               the
               Locrenses
               ,
               which
               strictly
               forbidding
               them
               to
               lend
               upon
               Usury
               ,
               they
               forbare
               not
               to
               pervert
               this
               Law
               publickly
               ,
               the
               Borrower
               feigning
               to
               steal
               the
               Creditor's
               money
               ,
               who
               thereupon
               took
               witness
               of
               it
               ,
               and
               in
               case
               the
               Debtor
               fail'd
               to
               pay
               him
               his
               interest
               ,
               caus'd
               him
               to
               be
               condemn'd
               as
               a
               Thief
               .
               From
               which
               corrupt
               practice
               the
               inventions
               of
               our
               changes
               and
               rechanges
               ,
               loans
               upon
               Obligations
               and
               Pawns
               ,
               are
               not
               much
               different
               ;
               saving
               that
               these
               latter
               ,
               being
               us'd
               ordinarily
               with
               persons
               whose
               necessity
               is
               most
               urgent
               ,
               are
               likewise
               more
               unequitable
               .
               So
               that
               the
               same
               may
               be
               said
               concerning
               this
               kind
               of
               lending
               ,
               which
               a
               Turk
               said
               once
               to
               Mahomet
               when
               he
               forbad
               the
               use
               of
               Wine
               to
               that
               Nation
               ,
               
                 Thou
                 canst
                 not
              
               ,
               said
               he
               ,
               
                 keep
                 us
                 from
                 drinking
                 Wine
                 ,
                 since
                 we
                 shall
                 always
                 drink
                 it
                 in
                 secret
                 ;
                 but
                 thou
                 maist
                 keep
                 us
                 from
                 violating
                 and
                 transgressing
                 thy
                 Law
                 ,
                 by
                 permitting
                 the
                 same
                 to
                 us
                 .
              
               Thus
               ,
               being
               experience
               hath
               manifested
               to
               Legislators
               that
               it
               is
               impossible
               to
               hinder
               lending
               upon
               profit
               ;
               even
               Charity
               ought
               to
               induce
               them
               to
               take
               away
               the
               prohibition
               
               of
               it
               ,
               to
               the
               end
               men
               may
               offend
               no
               longer
               .
               Moreover
               ,
               he
               that
               would
               otherwise
               remain
               idle
               ,
               by
               this
               means
               finds
               wherewith
               to
               exercise
               his
               Art
               or
               Trade
               ;
               and
               money
               ,
               which
               would
               be
               unprofitable
               to
               all
               such
               as
               have
               only
               personal
               estates
               ,
               affords
               profit
               to
               the
               owners
               :
               besides
               that
               't
               is
               of
               great
               advantage
               to
               persons
               under
               age
               ,
               many
               of
               whom
               having
               their
               fortune
               in
               money
               would
               otherwise
               devour
               the
               main
               stock
               ,
               in
               stead
               of
               finding
               it
               increased
               by
               their
               thriftiness
               in
               their
               nonage
               .
               Besides
               that
               estates
               in
               land
               being
               already
               very
               dear
               ,
               would
               become
               beyond
               all
               value
               ,
               and
               by
               that
               means
               scarce
               be
               of
               any
               benefit
               ,
               considering
               their
               excessive
               price
               .
            
             
               The
               Fifth
               said
               ,
               that
               the
               principal
               difficulty
               to
               erect
               a
               
                 Mont
                 de
                 Pieté
              
               ,
               or
               Bank
               for
               the
               poor
               ,
               consists
               in
               such
               conditions
               as
               are
               much
               more
               tolerable
               then
               the
               ordinary
               lendings
               upon
               Pawns
               .
               Now
               those
               conditions
               concern
               two
               sorts
               of
               persons
               ,
               namely
               ,
               those
               who
               put
               money
               into
               the
               Bank
               ,
               and
               those
               who
               borrow
               thence
               .
               Now
               't
               is
               fit
               to
               make
               as
               good
               composition
               as
               can
               be
               had
               with
               the
               first
               ;
               according
               to
               what
               is
               practis'd
               in
               Italy
               ,
               there
               may
               be
               found
               persons
               ,
               who
               having
               not
               a
               stock
               of
               money
               sufficient
               to
               maintain
               them
               in
               case
               they
               should
               take
               no
               more
               then
               the
               interest
               allow'd
               by
               the
               Làws
               of
               their
               Country
               ,
               put
               their
               principal
               into
               the
               Bank
               ,
               on
               condition
               to
               receive
               a
               Pension
               or
               Annuity
               for
               life
               above
               the
               ordinary
               interest
               .
               Others
               put
               a
               small
               sum
               in
               upon
               the
               birth
               of
               a
               child
               ,
               on
               condition
               that
               the
               child
               shall
               receive
               a
               considerable
               one
               (
               agreed
               upon
               between
               them
               )
               at
               his
               marriage
               ;
               which
               sum
               ,
               in
               case
               of
               death
               ,
               accrues
               to
               the
               Bank
               or
               Mont.
               But
               the
               same
               license
               must
               not
               be
               given
               to
               the
               Creditors
               ,
               to
               extort
               the
               best
               terms
               they
               can
               from
               their
               Debtors
               ,
               whose
               necessity
               many
               times
               receives
               any
               Law
               they
               please
               to
               prescribe
               them
               .
               I
               conceive
               ,
               therefore
               ,
               that
               there
               ought
               to
               be
               made
               faithful
               supputation
               of
               what
               the
               interest
               of
               the
               principal
               (
               at
               the
               lowest
               rate
               it
               can
               be
               had
               )
               the
               wages
               of
               Officers
               necessary
               for
               prizing
               ,
               keeping
               ,
               receiving
               and
               delivering
               of
               Pawns
               ,
               and
               selling
               the
               same
               in
               case
               of
               need
               ,
               will
               amount
               to
               :
               that
               so
               what
               this
               charge
               comes
               to
               may
               be
               taken
               for
               profit
               upon
               the
               Pawn
               ,
               and
               added
               to
               the
               principal
               ;
               but
               the
               remainder
               restor'd
               to
               the
               owner
               .
               And
               nothing
               above
               this
               is
               to
               be
               suffer'd
               .
            
          
        
         
           
             CONFERENCE
             XLIV
             .
          
           
             
               I.
               How
               Minerals
               grow
               .
               II.
               Whether
               it
               be
               best
               to
               know
               a
               little
               of
               every
               thing
               ,
               or
               one
               thing
               exactly
               .
            
          
           
             
               I.
               How
               Minerals
               grow
               .
            
             
               UNder
               Minerals
               are
               comprehended
               ,
               Metals
               ,
               Stones
               ,
               and
               all
               sorts
               of
               Fossilia
               ,
               or
               things
               dig'd
               out
               of
               the
               earth
               .
               The
               
               causes
               of
               their
               growing
               or
               augmentation
               are
               here
               inquir'd
               .
               All
               the
               world
               agrees
               that
               they
               grow
               ,
               excepting
               those
               who
               hold
               that
               God
               created
               them
               at
               the
               beginning
               together
               with
               the
               earth
               .
               But
               they
               who
               have
               kept
               a
               stone
               in
               water
               for
               a
               long
               time
               ,
               and
               find
               the
               same
               increas'd
               in
               bigness
               ,
               will
               confute
               that
               opinion
               by
               this
               experiment
               ;
               as
               also
               the
               experience
               of
               Miners
               doth
               ,
               who
               having
               exhausted
               a
               Mine
               of
               its
               Metal
               find
               more
               in
               it
               after
               some
               years
               ;
               and
               when
               they
               discover
               Mines
               ,
               as
               yet
               imperfect
               ,
               they
               cover
               the
               same
               again
               with
               earth
               ,
               and
               after
               some
               space
               of
               time
               find
               them
               fit
               to
               be
               wrought
               upon
               ,
               and
               ,
               as
               it
               were
               ,
               arriv'd
               to
               their
               maturity
               .
               This
               is
               also
               verifi'd
               by
               that
               Chymical
               operation
               ,
               call'd
               vegetable
               Gold
               ;
               and
               pieces
               of
               Cinnabar
               (
               or
               Quick-silver
               mingled
               with
               Sulphur
               )
               melted
               and
               put
               amongst
               the
               filings
               of
               Silver
               ,
               being
               set
               over
               a
               furnace
               in
               a
               well
               luted
               Vessel
               produceth
               pure
               Silver
               ,
               though
               of
               less
               profit
               then
               curiosity
               .
               For
               this
               visible
               artifice
               seems
               to
               prove
               the
               invisible
               one
               of
               nature
               ,
               according
               to
               the
               opinion
               of
               Philosophers
               ,
               who
               hold
               that
               all
               Metals
               are
               made
               of
               Quick-silver
               and
               Sulphur
               .
               So
               that
               we
               must
               not
               seek
               other
               causes
               of
               their
               generation
               and
               increasing
               then
               a
               new
               accession
               of
               that
               matter
               ,
               either
               gliding
               along
               the
               veins
               of
               the
               earth
               ,
               or
               reduc'd
               first
               into
               vapour
               by
               heat
               ,
               and
               then
               condens'd
               by
               cold
               .
            
             
               The
               Second
               said
               ,
               That
               he
               was
               of
               Cardan's
               opinion
               who
               assigns
               a
               particular
               vegetative
               soul
               to
               all
               Minerals
               as
               well
               as
               to
               all
               Plants
               ,
               whereunto
               they
               have
               great
               resemblance
               ,
               not
               only
               in
               that
               they
               have
               some
               virtues
               and
               faculties
               alike
               (
               yea
               far
               more
               excellent
               )
               which
               cannot
               come
               but
               from
               a
               principle
               of
               life
               (
               since
               action
               is
               the
               indication
               of
               life
               )
               but
               also
               because
               they
               grow
               according
               to
               all
               their
               dimensions
               ,
               as
               Plants
               do
               ;
               have
               a
               conformation
               and
               configuration
               ,
               which
               is
               common
               to
               Plants
               with
               them
               ;
               attract
               ,
               retain
               and
               concoct
               the
               nourishment
               which
               they
               receive
               from
               the
               earth
               by
               their
               veins
               and
               passages
               ,
               and
               have
               also
               an
               expulsive
               faculty
               which
               is
               not
               in
               Plants
               ,
               casting
               forth
               their
               dross
               ,
               and
               exhaling
               their
               superfluous
               vapours
               .
               They
               have
               also
               roots
               and
               barks
               as
               Trees
               have
               ;
               their
               substance
               is
               of
               parts
               organical
               ,
               and
               really
               dissimilar
               ,
               though
               in
               appearance
               some
               of
               them
               seem
               to
               be
               similar
               and
               homogeneous
               ;
               and
               Lead
               ,
               out
               of
               which
               are
               extracted
               Salt
               or
               Sugar
               ,
               Quick-silver
               and
               Sulphur
               ,
               is
               no
               more
               a
               similar
               body
               then
               Ebeny
               ,
               Box
               ,
               and
               Milk
               ,
               out
               of
               which
               such
               different
               substances
               are
               drawn
               .
            
             
               The
               Third
               said
               ,
               That
               before
               we
               can
               know
               whether
               Minerals
               live
               ,
               we
               must
               first
               understand
               how
               life
               is
               caus'd
               in
               man
               ,
               who
               is
               to
               be
               as
               the
               rule
               of
               all
               living
               things
               .
               It
               consists
               but
               in
               one
               sole
               action
               ,
               to
               wit
               ,
               that
               of
               Heat
               upon
               Humidity
               ,
               which
               it
               rarefies
               and
               subtilizes
               ,
               causing
               the
               same
               to
               ascend
               by
               little
               and
               little
               out
               of
               the
               intestines
               through
               the
               Mesentery
               to
               the
               Liver
               ,
               Heart
               and
               Brain
               ;
               in
               each
               of
               which
               it
               casting
               off
               its
               excrementitious
               parts
               ,
               it
               acquires
               a
               new
               perfection
               ,
               the
               utmost
               in
               the
               Brain
               ,
               where
               it
               becomes
               a
               very
               thin
               spirit
               capable
               of
               receiving
               any
               form
               ,
               even
               
               that
               of
               light
               ,
               as
               appears
               by
               the
               internal
               splendor
               of
               our
               sight
               ,
               and
               that
               brightness
               which
               is
               sometimes
               seen
               outwardly
               upon
               some
               Bodies
               .
               In
               Plants
               are
               found
               the
               like
               cavities
               destinated
               to
               receive
               and
               prepare
               their
               nourishment
               which
               heat
               attracts
               into
               them
               ;
               and
               their
               knots
               are
               so
               many
               repositories
               ,
               wherein
               that
               heat
               is
               re-united
               and
               takes
               new
               strength
               ,
               till
               being
               arriv'd
               at
               the
               top
               of
               the
               Plant
               ,
               according
               to
               the
               rectitude
               of
               the
               fibres
               ,
               it
               circulates
               the
               matter
               so
               carried
               up
               that
               it
               spreads
               into
               branches
               ,
               leaves
               and
               fruit
               .
               For
               as
               humidity
               is
               of
               it self
               immoveable
               ,
               and
               incapable
               of
               any
               action
               ,
               so
               being
               accompani'd
               with
               heat
               it
               moves
               every
               way
               ;
               and
               there
               is
               no
               need
               of
               admitting
               an
               attractive
               faculty
               in
               each
               part
               ,
               since
               it
               is
               carried
               thereunto
               sufficiently
               of
               it self
               .
               Natural
               heat
               indeed
               drives
               it
               upwards
               ,
               but
               all
               unusual
               heat
               makes
               it
               break
               out
               collaterally
               ,
               as
               is
               seen
               in
               sweat
               ;
               for
               no
               eruption
               of
               humidity
               is
               caus'd
               but
               by
               the
               excess
               of
               some
               strange
               heat
               ,
               not
               proper
               or
               natural
               .
               Now
               we
               may
               observe
               these
               tokens
               of
               life
               in
               the
               production
               of
               Minerals
               ;
               their
               vaporous
               matter
               being
               first
               sublim'd
               and
               purifi'd
               by
               heat
               ,
               and
               then
               incorporated
               with
               themselves
               .
               But
               because
               all
               Natures
               works
               are
               occult
               ,
               and
               the
               instrument
               she
               uses
               (
               to
               wit
               ,
               natural
               heat
               )
               is
               imperceptible
               ,
               't
               is
               no
               wonder
               if
               it
               be
               hard
               to
               know
               truly
               how
               Minerals
               hid
               in
               the
               earth
               grow
               ,
               since
               we
               are
               ignorant
               how
               the
               accretion
               of
               Plants
               expos'd
               to
               our
               view
               is
               made
               ;
               we
               perceive
               them
               to
               have
               grown
               ,
               but
               not
               to
               grow
               ;
               as
               the
               shadow
               on
               on
               the
               Dyal
               is
               observ'd
               to
               have
               gone
               its
               round
               ,
               yet
               appears
               not
               to
               move
               at
               all
               .
               Nevertheless
               ,
               the
               Arborists
               would
               have
               us
               except
               the
               Plant
               of
               Aloes
               out
               of
               this
               number
               ,
               whose
               flower
               and
               trunk
               at
               a
               certain
               time
               shoot
               forth
               so
               high
               ,
               and
               so
               speedily
               ,
               that
               the
               motion
               thereof
               is
               perceptible
               to
               the
               eye
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               generation
               of
               some
               Minerals
               is
               effected
               by
               heat
               ,
               and
               of
               others
               by
               cold
               ;
               the
               former
               ,
               by
               coction
               ,
               and
               the
               latter
               by
               concretion
               or
               co-agulation
               ;
               which
               two
               agents
               are
               discover'd
               by
               the
               dissolution
               of
               Metals
               :
               For
               such
               as
               are
               made
               by
               cold
               are
               melted
               by
               its
               contrary
               ,
               Heat
               ;
               as
               Lead
               ,
               Silver
               ,
               and
               other
               Metals
               ;
               and
               those
               which
               are
               made
               by
               heat
               ,
               dissolve
               in
               water
               ,
               as
               all
               Salts
               ;
               provided
               ,
               neither
               the
               one
               nor
               the
               other
               be
               so
               compact
               and
               close
               that
               they
               admit
               not
               the
               qualities
               of
               their
               contraries
               ;
               for
               which
               reason
               Glass
               which
               is
               concocted
               by
               fire
               is
               not
               dissolv'd
               in
               water
               ;
               and
               the
               Diamond
               ,
               Marble
               ,
               and
               some
               other
               stones
               ,
               congealed
               by
               cold
               ,
               are
               not
               melted
               by
               fire
               .
               But
               their
               accretion
               is
               not
               made
               by
               any
               vital
               principle
               ,
               but
               only
               by
               a
               new
               apposition
               of
               matter
               .
               Moreover
               ,
               they
               have
               no
               sign
               of
               inward
               life
               ,
               as
               nutrition
               ,
               equal
               and
               uniform
               augmentation
               in
               all
               their
               parts
               (
               which
               should
               be
               distinct
               and
               organiz'd
               )
               certain
               constant
               terms
               and
               limits
               of
               magnitude
               ,
               and
               resemblance
               of
               figure
               and
               conformation
               ,
               both
               internal
               ,
               and
               external
               between
               all
               individuals
               of
               the
               same
               species
               .
               For
               Minerals
               having
               no
               cavities
               cannot
               receive
               aliment
               inwardly
               .
               They
               grow
               as
               long
               as
               matter
               is
               supply'd
               to
               them
               ,
               and
               that
               inequally
               .
               Their
               figure
               is
               
               indeterminate
               and
               various
               ,
               according
               to
               the
               casual
               application
               of
               their
               matter
               in
               the
               veins
               of
               the
               earth
               ;
               and
               their
               parts
               are
               all
               alike
               .
               The
               barks
               ,
               roots
               ,
               and
               veins
               attributed
               to
               them
               have
               nothing
               but
               the
               shape
               of
               those
               things
               ,
               not
               the
               use
               ,
               no
               more
               then
               the
               paps
               of
               men
               .
               Nor
               do
               they
               bear
               flowers
               ,
               fruits
               or
               seeds
               ,
               nor
               produce
               or
               multiply
               themselves
               any
               other
               way
               ,
               as
               Plants
               do
               .
            
             
               The
               Fifth
               said
               ,
               We
               give
               appellations
               or
               names
               to
               things
               from
               their
               external
               form
               ,
               because
               their
               internal
               is
               unknown
               to
               us
               .
               Now
               divers
               Minerals
               have
               the
               same
               proportion
               that
               Trees
               have
               ;
               and
               the
               cause
               why
               Mines
               are
               larger
               ,
               is
               because
               they
               are
               not
               agitated
               by
               winds
               ,
               nor
               in
               danger
               of
               falling
               ,
               as
               Trees
               are
               ,
               to
               whose
               magnitude
               ,
               for
               that
               reason
               ,
               Nature
               hath
               been
               constrain'd
               to
               set
               bounds
               ;
               and
               although
               Minerals
               grow
               much
               more
               then
               they
               ,
               yet
               it
               do's
               not
               follow
               that
               they
               have
               not
               certain
               terms
               prefix'd
               to
               their
               quantity
               .
               If
               they
               bear
               neither
               flowers
               nor
               fruits
               ,
               't
               is
               so
               too
               with
               some
               Plants
               upon
               which
               the
               Sun
               shines
               not
               ,
               as
               the
               Capillary
               Herbs
               which
               grow
               in
               the
               bottom
               of
               Wells
               ,
               and
               some
               others
               also
               ,
               as
               Fern.
               And
               the
               case
               is
               the
               same
               with
               this
               common
               Mother
               the
               Earth
               ,
               as
               with
               Nurses
               ;
               for
               as
               when
               they
               become
               with
               child
               the
               infant
               whom
               they
               suckle
               dyes
               ;
               so
               where
               there
               are
               Mines
               under
               the
               Earth
               ,
               nothing
               grows
               upon
               the
               surface
               .
               The
               decaying
               and
               old
               age
               of
               stones
               is
               also
               a
               sign
               of
               their
               being
               vital
               ,
               as
               appears
               by
               the
               Load-stone
               ,
               which
               loseth
               its
               strength
               in
               time
               ,
               and
               needs
               filings
               of
               Iron
               to
               preserve
               its
               life
               .
               All
               which
               being
               joyn'd
               to
               what
               Scaliger
               relates
               ,
               that
               in
               Hungary
               there
               are
               threds
               of
               gold
               issuing
               out
               the
               earth
               ,
               after
               the
               manner
               of
               Plants
               ,
               perswades
               me
               that
               Minerals
               have
               a
               particular
               soul
               besides
               that
               universal
               spirit
               which
               informs
               the
               world
               and
               its
               parts
               ;
               but
               this
               soul
               is
               as
               much
               inferior
               to
               that
               of
               Plants
               ,
               as
               the
               vegetative
               is
               below
               the
               sensitive
               .
            
          
           
             
               II.
               Whether
               it
               be
               best
               to
               know
               a
               little
               of
               every
               thing
               ,
               or
               one
               thing
               perfectly
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               Sciences
               are
               the
               goods
               of
               the
               mind
               ,
               and
               the
               riches
               of
               the
               soul.
               And
               as
               't
               is
               not
               sufficient
               to
               happiness
               to
               have
               riches
               ,
               but
               the
               possesser
               must
               be
               able
               to
               preserve
               and
               enjoy
               them
               :
               so
               't
               is
               not
               enough
               to
               have
               a
               great
               stock
               of
               notions
               ,
               but
               they
               must
               be
               brought
               into
               the
               light
               and
               put
               in
               practice
               .
               Now
               this
               is
               done
               better
               by
               him
               who
               understands
               but
               one
               single
               thing
               perfectly
               ,
               then
               by
               him
               who
               knows
               a
               little
               of
               all
               ,
               ordinarily
               with
               confusion
               ,
               which
               is
               the
               mother
               of
               ignorance
               .
               This
               is
               what
               they
               call
               knowing
               a
               little
               of
               every
               thing
               ;
               and
               of
               all
               ,
               nothing
               .
               For
               being
               our
               mind
               is
               terminated
               ,
               the
               object
               of
               its
               knowledge
               ought
               to
               be
               so
               too
               ;
               whence
               it
               is
               that
               we
               cannot
               think
               of
               two
               thing
               ,
               at
               the
               same
               time
               .
               Thus
               ,
               of
               all
               the
               world
               mine
               eye
               and
               my
               mind
               can
               see
               but
               one
               thing
               at
               one
               time
               ,
               one
               single
               Tree
               in
               a
               Forest
               ,
               one
               Branch
               in
               a
               whole
               Tree
               ;
               yea
               ,
               perfectly
               but
               one
               single
               Leaf
               in
               a
               whole
               Branch
               :
               the
               exception
               of
               the
               mind
               ,
               like
               that
               of
               the
               eye
               ,
               being
               made
               by
               a
               direct
               line
               ,
               which
               hath
               but
               one
               sole
               point
               of
               incidence
               .
               And
               the
               least
               
               thing
               ,
               yea
               the
               least
               part
               is
               sufficient
               to
               afford
               employment
               to
               the
               humane
               soul.
               Hence
               the
               consideration
               of
               a
               Fly
               detain'd
               Lucian
               so
               long
               ;
               that
               of
               a
               Pismire
               exercis'd
               the
               wit
               of
               a
               Philosopher
               three
               and
               forty
               years
               .
               That
               of
               the
               Ass
               sufficiently
               busi'd
               
                 Apuleius
                 .
                 Chrysippus
              
               the
               Physitian
               writ
               an
               entire
               volumn
               of
               the
               Colewort
               ;
               Marcion
               and
               Diocles
               of
               the
               Turnep
               and
               Rape
               ;
               Phanias
               ,
               of
               the
               Nettle
               ;
               King
               Juba
               ,
               of
               
                 Euphorbium
                 ;
                 Democritus
              
               ,
               of
               the
               number
               of
               Four
               ;
               and
               Messala
               made
               a
               volumn
               upon
               each
               Letter
               .
               Even
               the
               Flea
               hath
               afforded
               more
               matter
               to
               sundry
               good
               wits
               of
               this
               age
               ,
               then
               they
               found
               how
               to
               dispose
               of
               .
               How
               then
               can
               man
               ,
               who
               is
               ignorant
               of
               the
               vilest
               things
               ,
               be
               sufficient
               to
               know
               all
               ?
            
             
               The
               Second
               said
               ,
               If
               the
               word
               knowledge
               be
               taken
               strictly
               for
               a
               true
               knowledge
               by
               the
               proper
               causes
               ,
               't
               is
               better
               to
               know
               a
               little
               of
               every
               thing
               then
               one
               thing
               alone
               .
               If
               for
               a
               superficial
               knowledge
               ,
               't
               is
               better
               to
               know
               one
               thing
               solidly
               then
               all
               superficially
               ;
               that
               is
               ,
               a
               little
               well
               ,
               then
               all
               badly
               .
               For
               't
               is
               not
               barely
               by
               action
               that
               the
               Faculty
               is
               perfected
               ,
               but
               by
               the
               goodness
               of
               the
               action
               .
               One
               shot
               directly
               in
               the
               mark
               is
               better
               then
               a
               hundred
               thousand
               beside
               it
               ;
               one
               single
               Science
               which
               produces
               truth
               is
               more
               valuable
               then
               all
               others
               which
               afford
               onely
               likelihoods
               ,
               (
               and
               all
               conjectural
               knowledge
               is
               no
               more
               )
               wherewith
               nevertheless
               almost
               all
               our
               Sciences
               overflow
               ;
               out
               of
               which
               were
               all
               that
               is
               superfluous
               extracted
               ,
               it
               would
               be
               hard
               to
               find
               in
               each
               of
               them
               enough
               to
               make
               a
               good
               Chapter
               :
               as
               appears
               by
               the
               small
               number
               of
               Demonstrations
               which
               can
               be
               made
               in
               any
               Science
               ;
               yet
               those
               are
               the
               onely
               instruments
               of
               knowledge
               .
               Hence
               it
               is
               ,
               that
               he
               who
               applyes
               himself
               to
               many
               Sciences
               never
               succeeds
               well
               in
               them
               ,
               but
               loses
               himself
               in
               their
               Labyrinth
               ;
               for
               the
               Understanding
               can
               do
               but
               one
               thing
               well
               ,
               no
               more
               then
               the
               Will
               can
               .
               Friendship
               divided
               ,
               is
               less
               ;
               as
               a
               River
               which
               hath
               more
               then
               one
               Channel
               ,
               is
               less
               rapid
               ;
               and
               he
               that
               hunts
               two
               hares
               catches
               none
               .
               Of
               this
               we
               have
               many
               instances
               in
               Nature
               ,
               which
               ennables
               the
               Organs
               to
               perform
               but
               one
               action
               ,
               the
               Eye
               to
               see
               ,
               and
               the
               Ear
               to
               hear
               ;
               and
               one
               tree
               brings
               forth
               but
               one
               kind
               of
               fruit
               .
               In
               well
               govern'd
               Families
               each
               officer
               discharges
               but
               one
               employment
               ;
               In
               States
               well
               order'd
               no
               Artificer
               exercises
               above
               one
               Trade
               ,
               whereas
               in
               Villages
               one
               work-man
               undertakes
               five
               or
               six
               Mysteries
               ,
               and
               performes
               none
               well
               ;
               like
               the
               knife
               or
               sword
               of
               Delphos
               ,
               spoken
               of
               by
               Aristotle
               ,
               which
               serv'd
               to
               all
               uses
               ,
               but
               was
               good
               for
               none
               .
            
             
               The
               Third
               said
               ,
               The
               Understanding
               being
               a
               most
               subtile
               fire
               ,
               a
               Spirit
               alwayes
               indefatigably
               moving
               ,
               and
               which
               hath
               receiv'd
               all
               things
               for
               its
               portion
               ;
               't
               is
               too
               great
               injustice
               to
               retrench
               its
               inheritance
               ,
               to
               clip
               its
               wings
               ,
               and
               confine
               it
               to
               one
               object
               ;
               as
               they
               would
               do
               who
               would
               apply
               it
               but
               to
               one
               single
               thing
               ,
               not
               considering
               that
               the
               more
               fewel
               you
               supply
               to
               this
               fire
               ,
               the
               more
               it
               encreases
               ,
               &
               is
               able
               to
               devour
               .
               Moreover
               ,
               it
               hath
               a
               natural
               desire
               to
               know
               every
               thing
               ;
               &
               to
               go
               about
               to
               confine
               it
               to
               one
               ,
               were
               
               to
               limit
               the
               conquests
               of
               Alexander
               to
               an
               acre
               of
               Land.
               And
               as
               every
               Faculty
               knows
               its
               object
               in
               its
               whole
               latitude
               ,
               and
               according
               to
               all
               its
               species
               and
               differences
               ;
               the
               Eye
               perceives
               not
               onely
               green
               and
               blew
               ,
               but
               all
               visible
               ,
               colour'd
               ,
               and
               luminous
               things
               ;
               the
               Touch
               feels
               cold
               ,
               hot
               ,
               soft
               ,
               hard
               things
               ,
               and
               all
               the
               tactile
               qualities
               ;
               the
               Phancy
               is
               carry'd
               to
               every
               sensible
               good
               ,
               the
               Will
               loves
               all
               that
               is
               good
               and
               convenient
               :
               In
               like
               manner
               the
               Understanding
               ,
               which
               is
               the
               principal
               Faculty
               of
               Man
               ;
               and
               though
               it
               be
               most
               simple
               ,
               yet
               comprehends
               all
               things
               (
               as
               the
               Triangle
               ,
               the
               first
               and
               simplest
               of
               all
               figures
               ,
               containes
               them
               all
               in
               it self
               ,
               since
               they
               may
               be
               resolv'd
               into
               ,
               and
               proved
               by
               it
               )
               ought
               not
               to
               be
               in
               worse
               condition
               then
               the
               others
               its
               inferiors
               ,
               but
               must
               be
               carry'd
               towards
               its
               object
               in
               the
               whole
               extent
               thereof
               ,
               that
               is
               ,
               know
               it
               .
               If
               sundry
               things
               cannot
               be
               conceiv'd
               at
               a
               time
               ,
               that
               hinders
               not
               but
               they
               may
               successively
               .
               Besides
               that
               the
               variety
               of
               objects
               recreates
               the
               Faculties
               as
               much
               as
               the
               repetition
               of
               one
               and
               the
               same
               thing
               tires
               ,
               enervates
               ,
               and
               dulls
               it
               .
            
             
               The
               Fourth
               said
               ,
               All
               things
               desire
               good
               ,
               but
               not
               all
               goods
               .
               So
               ,
               though
               Men
               be
               naturally
               desirous
               of
               knowing
               ,
               yet
               they
               have
               a
               particular
               inclination
               to
               know
               one
               thing
               rather
               then
               another
               ,
               infus'd
               into
               every
               one
               for
               the
               preservation
               of
               Sciences
               .
               Which
               end
               of
               Nature
               would
               be
               frustrated
               ,
               should
               we
               run
               to
               the
               inquisition
               of
               new
               Sciences
               before
               we
               have
               attain'd
               the
               first
               ,
               considering
               the
               brevity
               of
               our
               lives
               compar'd
               with
               the
               amplitude
               of
               Arts.
               Wherefore
               it
               were
               more
               expedient
               not
               onely
               that
               every
               one
               apply'd
               himself
               to
               that
               whereunto
               he
               finds
               himself
               inclin'd
               ,
               but
               that
               there
               were
               as
               many
               distinct
               Artists
               as
               the
               Art
               hath
               principal
               parts
               ;
               and
               that
               ,
               for
               example
               ,
               as
               Physick
               hath
               been
               commodiously
               divided
               between
               Physitians
               ,
               Chirugeons
               ,
               and
               Apothecaries
               ,
               which
               were
               anciently
               but
               one
               ,
               so
               their
               functions
               were
               again
               subdivided
               .
               Because
               by
               this
               means
               every
               one
               of
               them
               would
               attain
               a
               more
               perfect
               knowledge
               of
               his
               Subject
               .
               Therefore
               Plato
               instead
               of
               cultivating
               ,
               as
               he
               could
               have
               done
               ,
               the
               spacious
               field
               of
               Philosophy
               ,
               apply'd
               himself
               onely
               to
               Metaphysicks
               ,
               Socrates
               to
               Morality
               ,
               Democritus
               to
               Natural
               Philosophy
               ,
               Archimedes
               to
               the
               Mathematicks
               .
               For
               they
               who
               would
               possess
               all
               the
               parts
               of
               a
               Science
               at
               once
               are
               like
               those
               who
               should
               try
               to
               pluck
               off
               a
               Horse's
               tail
               at
               one
               pull
               ,
               instead
               of
               doing
               it
               hair
               by
               hair
               .
               Whence
               it
               was
               said
               of
               Erasmus
               ,
               that
               he
               had
               been
               greater
               ,
               if
               he
               had
               been
               contented
               to
               be
               less
               .
            
             
               The
               Fifth
               said
               ,
               That
               determination
               of
               the
               question
               depends
               upon
               the
               capacity
               of
               wits
               .
               For
               as
               in
               a
               poor
               little
               Mansion
               where
               there
               is
               not
               room
               enough
               to
               place
               all
               necessary
               moveables
               ,
               't
               were
               impertinence
               to
               desire
               to
               place
               such
               as
               serve
               onely
               for
               luxury
               and
               ornament
               :
               So
               mean
               wits
               ,
               yea
               ,
               the
               indifferent
               ,
               such
               as
               most
               are
               ,
               take
               safer
               course
               in
               keeping
               to
               those
               few
               things
               of
               which
               they
               have
               most
               use
               ,
               then
               if
               they
               embrac'd
               too
               many
               ,
               for
               fear
               of
               verifying
               the
               Proverb
               ,
               
                 He
                 that
                 grasps
                 too
                 much
                 holds
                 nothing
                 .
              
               But
               there
               are
               some
               Heroick
               Spirits
               ,
               capable
               of
               every
               
               thing
               ,
               and
               of
               which
               ,
               comparing
               them
               to
               others
               ,
               that
               may
               be
               said
               which
               a
               Father
               once
               said
               of
               the
               different
               degrees
               of
               bliss
               ,
               comparing
               the
               Souls
               of
               the
               blessed
               to
               vessels
               of
               several
               sizes
               ,
               all
               fill'd
               from
               the
               same
               Fountain
               .
               There
               are
               little
               vulgar
               capacities
               ,
               which
               the
               initiation
               of
               a
               Science
               ,
               or
               the
               Etymologie
               of
               a
               word
               satisfies
               ,
               and
               they
               never
               get
               beyond
               the
               Apprentiship
               of
               the
               least
               trade
               .
               Others
               are
               so
               transcendent
               ,
               that
               they
               go
               ,
               like
               the
               Sun
               ,
               into
               all
               corners
               of
               the
               world
               without
               being
               wearied
               or
               contaminated
               with
               several
               objects
               .
               Nothing
               tires
               them
               but
               rest
               .
               They
               draw
               every
               thing
               to
               themselves
               ,
               become
               Masters
               of
               what
               ever
               they
               undertake
               ,
               and
               reduce
               all
               Sciences
               to
               their
               principal
               study
               .
               Thus
               ,
               the
               Divine
               ,
               the
               Physitian
               ,
               and
               the
               Lawyer
               ,
               will
               make
               use
               of
               History
               :
               The
               first
               ,
               to
               enrich
               a
               Sermon
               ,
               or
               raise
               a
               Soul
               dejected
               by
               the
               consideration
               of
               its
               miseries
               ,
               whereunto
               it
               believes
               none
               equal
               :
               The
               Second
               ,
               to
               divert
               his
               Patient
               ,
               whose
               Mind
               ha's
               no
               less
               need
               of
               redress
               then
               his
               body
               :
               The
               Third
               ,
               to
               shew
               that
               the
               same
               judgement
               ha's
               been
               given
               in
               a
               parallel
               case
               .
               They
               will
               call
               in
               the
               demonstrations
               of
               the
               Mathematicks
               to
               back
               their
               own
               ,
               and
               the
               experiments
               of
               other
               Arts
               to
               serve
               for
               examples
               and
               similitudes
               .
               To
               these
               ,
               Nature
               ,
               how
               vast
               soever
               it
               be
               ,
               seemes
               still
               too
               little
               ,
               and
               they
               would
               complain
               upon
               occasion
               ,
               like
               Alexander
               ,
               that
               there
               were
               not
               worlds
               enough
               .
               Such
               were
               of
               old
               Hippocrates
               and
               Aristotle
               ;
               and
               in
               the
               time
               of
               our
               Fathers
               the
               Count
               of
               
                 Mirandula
                 ,
                 Scaliger
              
               ,
               and
               some
               others
               ,
               who
               though
               they
               writ
               and
               spoke
               of
               all
               things
               ,
               did
               nevertheless
               excel
               in
               all
               .
               Besides
               ,
               nothing
               can
               be
               known
               perfectly
               ,
               without
               knowing
               a
               little
               of
               every
               thing
               ,
               and
               this
               by
               reason
               of
               the
               Encyclopaedie
               ,
               or
               Circle
               of
               Arts
               ;
               as
               we
               cannot
               understand
               a
               particular
               map
               without
               having
               some
               knowledge
               of
               the
               general
               ,
               and
               also
               of
               the
               neighbouring
               Countries
               .
            
          
        
         
           
             CONFERENCE
             XLV
             .
          
           
             
               I.
               Whether
               the
               Heavens
               be
               solid
               or
               liquid
               .
               II.
               Whether
               it
               be
               harder
               to
               get
               then
               to
               preserve
               .
            
          
           
             
               I.
               Whether
               the
               Heavens
               be
               solid
               or
               liquid
               .
            
             
               WHen
               the
               proportion
               requisite
               to
               the
               necessary
               distance
               between
               the
               sense
               and
               its
               object
               fails
               either
               in
               excess
               or
               defect
               ,
               there
               is
               no
               more
               credit
               to
               be
               given
               to
               Sense
               .
               That
               which
               we
               look
               upon
               too
               near
               ,
               and
               which
               is
               apply'd
               upon
               the
               Eye
               ,
               appears
               greater
               then
               ordinary
               ,
               as
               that
               which
               is
               too
               remote
               seems
               very
               small
               ,
               and
               diminishes
               commensurately
               to
               its
               distance
               .
               By
               which
               also
               the
               figure
               or
               shape
               of
               the
               object
               becomes
               chang'd
               to
               our
               apprehension
               ;
               and
               we
               are
               apt
               to
               mistake
               a
               square
               Tower
               to
               be
               round
               ,
               one
               colour
               for
               another
               ,
               nothing
               for
               a
               body
               ,
               a
               tree
               
               for
               a
               living
               creature
               ,
               a
               beast
               for
               a
               man
               ,
               one
               face
               for
               another
               .
               Some
               things
               likewise
               deceive
               us
               near
               hand
               ,
               as
               the
               certain
               of
               Timanthus
               .
               But
               if
               we
               are
               abus'd
               in
               objects
               ,
               which
               are
               terminated
               by
               an
               opake
               surface
               ,
               capable
               of
               bounding
               our
               view
               ,
               and
               reflecting
               our
               visual
               rayes
               ;
               the
               same
               happens
               ,
               with
               more
               reason
               ,
               in
               diaphanous
               and
               transparent
               bodies
               ,
               as
               Light
               ,
               Fire
               ,
               Air
               ,
               Water
               ,
               Glass
               ,
               and
               every
               thing
               of
               that
               nature
               .
               The
               two
               last
               especially
               ,
               have
               such
               conformity
               that
               they
               have
               divers
               effects
               alike
               ,
               as
               to
               serve
               instead
               of
               burning-glasses
               to
               recollect
               the
               Sun-beams
               ,
               and
               represent
               the
               species
               which
               are
               opposite
               to
               them
               .
               For
               ,
               fill
               a
               viol
               with
               water
               ,
               and
               set
               it
               in
               the
               Sun
               ,
               his
               beams
               will
               produce
               the
               same
               effect
               with
               it
               as
               with
               a
               burning-glass
               .
               Now
               by
               reason
               of
               the
               possibility
               that
               our
               Sight
               may
               be
               mistaken
               ,
               we
               are
               many
               times
               forc'd
               to
               have
               recourse
               to
               some
               other
               Sense
               ,
               as
               to
               that
               of
               Touching
               ;
               to
               the
               end
               the
               one
               may
               be
               back'd
               with
               the
               testimony
               of
               the
               other
               .
               But
               this
               cannot
               be
               practis'd
               in
               the
               present
               Subject
               ;
               and
               therefore
               I
               conceive
               that
               the
               Heavens
               ,
               taken
               for
               the
               Celestial
               Orbes
               ,
               and
               not
               for
               the
               Air
               ,
               nor
               the
               third
               or
               Empyrreal
               Heaven
               ,
               are
               neither
               solid
               nor
               liquid
               ;
               because
               solidity
               is
               an
               effect
               of
               dryness
               ,
               and
               liquidity
               of
               moisture
               ,
               which
               are
               Elementary
               Qualities
               ;
               but
               the
               Heavens
               not
               being
               compos'd
               of
               the
               Elements
               cannot
               partake
               of
               their
               qualities
               .
               But
               as
               they
               constitute
               a
               Fifth
               Essence
               ,
               of
               no
               affinity
               with
               that
               of
               the
               Four
               Elements
               ,
               so
               the
               accidents
               which
               belong
               to
               them
               are
               wholly
               different
               from
               ours
               ,
               and
               can
               no
               more
               be
               conceiv'd
               then
               those
               of
               glorifi'd
               bodies
               ;
               which
               if
               you
               imagine
               solid
               ,
               you
               can
               never
               think
               how
               they
               should
               bow
               the
               knee
               ,
               or
               exercise
               any
               the
               like
               function
               .
               If
               they
               be
               imagin'd
               rare
               and
               liquid
               ,
               and
               consequently
               penetrable
               ,
               they
               will
               seem
               to
               us
               divisible
               ;
               qualities
               contrary
               to
               their
               immortality
               .
               Wherefore
               I
               conclude
               ,
               that
               the
               things
               of
               Heaven
               are
               not
               to
               be
               measur'd
               by
               the
               standard
               of
               those
               on
               Earth
               .
            
             
               The
               Second
               said
               ,
               That
               when
               things
               are
               remote
               from
               our
               external
               Senses
               ,
               we
               must
               joyn
               the
               internal
               in
               their
               disquisition
               ;
               now
               reason
               requires
               that
               there
               be
               some
               utmost
               solid
               surface
               ,
               serving
               as
               a
               boundary
               and
               limit
               to
               the
               Elements
               ;
               otherwise
               the
               same
               thing
               would
               happen
               to
               the
               Air
               or
               the
               Elementary
               Fire
               ,
               (
               if
               there
               be
               any
               such
               above
               the
               Air
               )
               that
               doth
               to
               the
               Water
               and
               the
               Earth
               ,
               which
               exhale
               and
               evaporate
               their
               more
               rare
               and
               subtile
               parts
               into
               the
               Air
               ;
               for
               so
               would
               the
               Air
               exhale
               its
               vapours
               into
               the
               Heavens
               ;
               and
               the
               Fire
               (
               whose
               Nature
               is
               alwayes
               to
               mount
               directly
               upwards
               ,
               till
               the
               occurse
               of
               some
               solid
               body
               checks
               its
               course
               and
               make
               it
               circulate
               )
               would
               mingle
               it self
               with
               the
               substance
               of
               the
               Heavens
               ;
               which
               by
               this
               means
               would
               be
               no
               longer
               pure
               ,
               and
               free
               from
               corruption
               ,
               nor
               consequently
               eternal
               ;
               yea
               ,
               it
               might
               happen
               that
               such
               Meteors
               as
               should
               be
               form'd
               in
               the
               Heavens
               would
               disorder
               the
               motions
               of
               the
               Planets
               which
               we
               behold
               so
               regular
               .
               And
               besides
               ,
               't
               is
               not
               possible
               that
               the
               Stars
               of
               the
               Firmament
               should
               not
               have
               come
               nearer
               one
               another
               in
               these
               6000.
               years
               ;
               and
               the
               Planets
               have
               been
               so
               exact
               in
               their
               wandrings
               ,
               unless
               the
               Heavens
               were
               solid
               .
            
             
             
               The
               Third
               said
               ,
               That
               because
               the
               weakness
               of
               our
               reasoning
               cannot
               conceive
               how
               the
               creatures
               obey
               the
               Creator
               ,
               otherwise
               then
               by
               such
               wayes
               as
               Artificers
               use
               ,
               who
               fasten
               nails
               in
               wheels
               to
               make
               their
               motion
               regular
               ;
               therefore
               Men
               phancy
               the
               like
               in
               Heaven
               .
               As
               if
               it
               had
               not
               been
               as
               easiy
               to
               God
               to
               have
               appointed
               a
               Law
               to
               the
               Stars
               to
               move
               regulary
               in
               a
               liquid
               space
               ,
               (
               as
               fishes
               do
               in
               the
               water
               )
               yea
               ,
               in
               a
               Vacuum
               ,
               (
               if
               there
               were
               any
               in
               Nature
               )
               as
               to
               have
               riveted
               and
               fix'd
               them
               to
               some
               solid
               body
               .
               For
               't
               is
               true
               ,
               we
               cannot
               make
               a
               durable
               Sphere
               but
               of
               solid
               matter
               .
               But
               if
               Children
               make
               aiery
               spheres
               ,
               or
               balls
               with
               water
               and
               soap
               ,
               could
               not
               God
               ,
               who
               is
               an
               infinitely
               more
               excellent
               work-man
               ,
               make
               some
               of
               a
               more
               subtile
               matter
               ?
               Moreover
               ,
               The
               supposition
               of
               liquid
               Heavens
               serves
               better
               to
               interpret
               these
               openings
               of
               Heaven
               mention'd
               in
               the
               Scripture
               ,
               then
               if
               they
               be
               suppos'd
               solid
               .
               The
               melted
               brass
               to
               which
               Job
               compares
               the
               Heavens
               ,
               proves
               the
               contrary
               to
               what
               is
               usually
               inferr'd
               from
               it
               ;
               for
               immediately
               after
               this
               comparison
               made
               by
               one
               of
               Job's
               friends
               ,
               God
               reproves
               him
               ,
               and
               taxes
               his
               discourse
               of
               ignorance
               .
               Whereas
               it
               is
               said
               ,
               that
               Heaven
               is
               God's
               throne
               ,
               which
               is
               stable
               ,
               and
               which
               God
               hath
               established
               in
               the
               Heavens
               ;
               and
               also
               that
               it
               is
               called
               a
               Firmament
               ,
               the
               same
               construction
               is
               to
               be
               made
               of
               these
               expressions
               as
               of
               that
               in
               the
               beginning
               of
               Genesis
               ,
               where
               the
               Sun
               and
               the
               Moon
               are
               styl'd
               the
               two
               great
               Lights
               of
               Heaven
               ,
               not
               because
               they
               are
               so
               in
               reality
               ,
               but
               because
               they
               appear
               so
               .
               But
               that
               which
               to
               me
               seemes
               most
               conclusive
               for
               the
               liquidity
               of
               the
               Heavens
               ,
               is
               ,
               That
               Comets
               have
               been
               oftentimes
               observ'd
               above
               some
               Planets
               ,
               which
               could
               not
               be
               ,
               were
               the
               Heavens
               solid
               .
               Besides
               that
               all
               the
               Elements
               are
               terminated
               by
               themselves
               ,
               and
               need
               no
               vessel
               to
               be
               contain'd
               in
               .
            
             
               The
               Fourth
               said
               ,
               If
               the
               matter
               of
               the
               Heavens
               were
               as
               firm
               as
               glass
               or
               crystal
               ,
               or
               onely
               as
               water
               ,
               our
               sight
               could
               no
               more
               perceive
               the
               Stars
               ,
               then
               it
               doth
               things
               in
               the
               bottome
               of
               a
               deep
               water
               ,
               how
               clear
               soever
               it
               be
               ;
               for
               the
               visual
               rayes
               or
               species
               of
               things
               cannot
               penetrate
               so
               thick
               a
               medium
               .
               But
               although
               the
               Stars
               are
               exceedingly
               remote
               from
               us
               ,
               yet
               our
               eyes
               discern
               their
               different
               magnitudes
               ,
               colours
               ,
               and
               motions
               ,
               and
               distinguish
               such
               as
               twinckle
               from
               others
               .
               Besides
               ,
               those
               who
               should
               behold
               the
               same
               Star
               from
               different
               places
               would
               perceive
               it
               of
               different
               magnitudes
               ,
               as
               it
               happens
               to
               those
               who
               look
               upon
               the
               same
               body
               through
               water
               or
               glass
               ,
               in
               regard
               of
               the
               diversity
               of
               the
               medium
               ,
               which
               is
               thicker
               in
               one
               place
               then
               in
               another
               .
               Nor
               is
               it
               harder
               to
               conceive
               how
               the
               Stars
               hang
               in
               the
               Air
               ,
               then
               to
               imagine
               the
               same
               of
               the
               Terr-aqueous
               Globe
               .
            
             
               The
               Fifth
               said
               ,
               Liquid
               is
               defin'd
               that
               which
               is
               hardly
               contain'd
               within
               its
               own
               bounds
               ,
               and
               easily
               in
               those
               of
               another
               ,
               (
               which
               is
               the
               true
               definition
               of
               Liquid
               ,
               and
               not
               of
               Humid
               ;
               since
               Quick-silver
               ,
               Lead
               ,
               and
               all
               metals
               melted
               ,
               are
               difficultly
               contain'd
               in
               their
               own
               bounds
               ,
               and
               easily
               in
               those
               of
               another
               ;
               yet
               are
               not
               humid
               )
               the
               Heaven
               must
               be
               solid
               and
               not
               liquid
               ;
               for
               it
               
               is
               contain'd
               within
               its
               own
               bounds
               ;
               yea
               ,
               according
               to
               the
               Scripture
               ,
               it
               upholds
               the
               Supercelestial
               Waters
               .
            
             
               The
               Sixth
               said
               ,
               The
               great
               diversity
               found
               in
               the
               motions
               of
               the
               Celestial
               Bodies
               ,
               and
               especially
               in
               the
               Planets
               ,
               makes
               very
               much
               for
               the
               Fluidity
               of
               the
               Heavens
               .
               For
               Astronomers
               observing
               that
               the
               Planets
               not
               onely
               go
               from
               East
               to
               West
               by
               their
               diurnal
               motion
               ,
               common
               to
               all
               the
               celestial
               bodies
               ,
               but
               have
               a
               particular
               one
               of
               their
               own
               ,
               after
               a
               sort
               contrary
               to
               the
               former
               ,
               which
               makes
               them
               stray
               from
               their
               situation
               ,
               whereunto
               they
               return
               onely
               at
               a
               certain
               time
               ;
               therefore
               they
               will
               have
               them
               to
               be
               turn'd
               about
               by
               a
               Heaven
               ,
               term'd
               by
               them
               ,
               
                 Primum
                 Mobile
              
               ,
               but
               add
               that
               each
               of
               the
               Planets
               hath
               a
               sphere
               of
               its
               own
               ,
               which
               is
               the
               cause
               of
               its
               second
               motion
               :
               Moreover
               ,
               observing
               the
               Planets
               to
               be
               sometimes
               nearer
               ,
               and
               sometimes
               further
               off
               from
               the
               Earth
               ;
               therefore
               they
               assign'd
               them
               another
               sphere
               ,
               call'd
               an
               Excentrick
               .
               But
               what
               needs
               this
               multiplication
               of
               spheres
               ,
               when
               as
               it
               may
               reasonably
               be
               affirm'd
               ,
               that
               God
               hath
               appointed
               to
               every
               Star
               the
               course
               which
               it
               is
               to
               observe
               ,
               (
               as
               he
               hath
               assign'd
               to
               every
               thing
               its
               action
               )
               what
               ever
               variety
               be
               found
               in
               Planetary
               bodies
               ,
               there
               being
               more
               in
               other
               Bodies
               .
               If
               it
               be
               said
               ,
               That
               the
               wonder
               lies
               in
               their
               Regularity
               ,
               I
               answer
               ,
               There
               is
               nothing
               here
               below
               but
               ha's
               and
               keeps
               a
               rule
               .
               Whence
               Monsters
               are
               so
               much
               wonder'd
               at
               .
               Nor
               is
               there
               less
               wonder
               in
               the
               natural
               instincts
               of
               things
               ,
               and
               all
               their
               various
               operations
               which
               they
               alwayes
               inviolably
               observe
               ,
               then
               in
               Uniformity
               ,
               which
               hath
               much
               more
               ease
               in
               it
               ;
               as
               it
               is
               a
               more
               facile
               thing
               for
               a
               stone
               to
               move
               alwayes
               downwards
               ,
               then
               for
               an
               Animal
               to
               move
               according
               to
               all
               the
               diversities
               of
               place
               and
               exercise
               ,
               so
               many
               several
               actions
               .
            
             
               The
               Seventh
               said
               ,
               The
               matter
               of
               the
               Heavens
               (
               if
               they
               have
               any
               )
               is
               ,
               according
               to
               Empedocles
               ,
               a
               most
               pure
               and
               subtile
               Air
               ;
               and
               that
               of
               the
               Stars
               ,
               is
               Light.
               Wherefore
               they
               cannot
               be
               either
               solid
               or
               liquid
               .
               Moreover
               ,
               the
               Centre
               of
               the
               World
               is
               most
               compact
               ,
               and
               it
               grows
               more
               and
               more
               subtile
               still
               towards
               the
               Circumference
               ,
               which
               therefore
               must
               be
               immaterial
               ,
               as
               Light
               is
               ;
               Now
               the
               Stars
               are
               onely
               the
               thicker
               parts
               of
               their
               Orbes
               ,
               like
               the
               knots
               in
               a
               Tree
               ;
               which
               density
               renders
               them
               visible
               to
               us
               ,
               multiplying
               and
               fortifying
               the
               degrees
               of
               Light
               by
               this
               union
               ;
               as
               ,
               on
               the
               contrary
               ,
               the
               rarity
               of
               the
               intermediate
               space
               between
               the
               Stars
               doth
               not
               terminate
               or
               bound
               our
               sight
               ,
               either
               because
               the
               species
               which
               it
               sends
               forth
               are
               not
               strong
               enough
               to
               act
               upon
               the
               Eye
               ,
               and
               cause
               perception
               (
               which
               is
               the
               reason
               why
               we
               see
               not
               the
               Elementary
               Fire
               ,
               though
               we
               see
               the
               same
               Fire
               when
               it
               comes
               to
               be
               united
               and
               condensed
               into
               an
               igneous
               meteor
               ,
               or
               into
               our
               culinary
               flames
               .
               The
               Heavens
               therefore
               may
               be
               more
               or
               less
               dense
               ,
               but
               not
               solid
               in
               that
               sence
               as
               we
               attribute
               solidity
               to
               Crystal
               ,
               Diamonds
               ,
               or
               other
               hard
               bodies
               which
               resist
               the
               touch
               .
               But
               indeed
               we
               may
               call
               them
               so
               ,
               if
               we
               take
               the
               word
               solid
               ,
               for
               that
               which
               is
               fill'd
               with
               it self
               ,
               and
               not
               
               with
               any
               other
               intermix'd
               thing
               )
               all
               whose
               parts
               are
               of
               the
               same
               nature
               ;
               according
               to
               which
               signification
               ,
               not
               onely
               the
               Water
               ,
               but
               the
               Air
               ,
               yea
               ,
               the
               Light
               it self
               ,
               if
               it
               be
               material
               ,
               may
               be
               said
               to
               be
               solid
               .
            
          
           
             
               II.
               Whether
               is
               it
               easier
               to
               get
               or
               to
               keep
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               the
               difficulty
               of
               acquiring
               and
               preserving
               is
               equal
               .
               The
               reason
               is
               ,
               because
               all
               the
               world
               is
               eager
               to
               get
               ,
               and
               therefore
               't
               is
               a
               trouble
               to
               a
               Man
               to
               keep
               what
               he
               hath
               .
               For
               the
               profit
               of
               one
               not
               arising
               without
               the
               dammage
               of
               another
               ,
               (
               as
               there
               is
               no
               generation
               without
               corruption
               )
               nothing
               accrues
               to
               one
               but
               what
               the
               other
               loses
               .
               Wherefore
               the
               striving
               of
               every
               one
               to
               get
               ,
               shews
               the
               pains
               there
               is
               in
               gaining
               something
               from
               another
               ;
               and
               again
               ,
               being
               every
               one
               gapes
               after
               another's
               goods
               ,
               it
               is
               difficult
               to
               preserve
               the
               same
               ;
               as
               a
               beast
               after
               which
               all
               the
               world
               is
               in
               chase
               ,
               can
               hardly
               save
               it self
               .
               Hence
               Diogenes
               said
               ,
               that
               Gold
               might
               well
               be
               pale
               ,
               since
               every
               one
               layes
               plots
               to
               entrap
               it
               .
            
             
               The
               Second
               said
               ,
               That
               as
               for
               the
               guarding
               of
               a
               Place
               it
               is
               requisite
               that
               the
               same
               be
               fortifi'd
               on
               all
               sides
               ,
               whereas
               there
               needs
               but
               one
               breach
               ,
               or
               one
               gate
               open'd
               ,
               for
               the
               surprizing
               of
               it
               ;
               so
               it
               seems
               there
               is
               more
               pains
               requir'd
               to
               keep
               then
               to
               get
               .
               Besides
               ,
               the
               ways
               of
               losing
               and
               spending
               are
               almost
               infinite
               ,
               and
               far
               easier
               then
               those
               of
               gaining
               or
               acquiring
               ,
               which
               are
               very
               few
               .
               To
               get
               ,
               't
               is
               sufficient
               to
               have
               strength
               (
               common
               to
               Men
               and
               Beasts
               )
               but
               to
               preserve
               ,
               there
               needs
               Prudence
               ,
               (
               not
               onely
               peculiar
               to
               Man
               ,
               but
               with
               which
               very
               few
               are
               well
               provided
               .
               )
               This
               is
               prov'd
               also
               by
               Nature
               ,
               which
               acquires
               new
               formes
               by
               one
               single
               action
               ,
               but
               cannot
               preserve
               the
               same
               without
               many
               .
               For
               Conservation
               is
               the
               duration
               of
               the
               existence
               of
               a
               thing
               ,
               and
               this
               duration
               a
               continual
               production
               of
               it
               ,
               and
               consequently
               more
               difficult
               then
               Acquisition
               ,
               which
               is
               dispatch'd
               by
               one
               simple
               generation
               .
            
             
               The
               Third
               said
               ,
               States
               and
               Families
               are
               increas'd
               by
               acquiring
               ,
               and
               upheld
               by
               preserving
               what
               they
               acquir'd
               .
               Both
               the
               one
               and
               the
               other
               are
               very
               difficult
               ,
               as
               Experience
               teaches
               us
               ;
               for
               we
               see
               but
               few
               Families
               and
               States
               advanc'd
               ;
               and
               ,
               on
               the
               contrary
               ,
               many
               others
               fall
               to
               decay
               .
               Nevertheless
               it
               seemes
               more
               painful
               to
               get
               then
               to
               keep
               .
               For
               if
               he
               who
               possesses
               much
               is
               troubled
               to
               preserve
               it
               ,
               he
               that
               hath
               nothing
               is
               much
               more
               troubled
               to
               get
               something
               ;
               it
               being
               far
               easier
               for
               him
               who
               hath
               a
               stock
               already
               ,
               not
               onely
               to
               preserve
               but
               increase
               it
               ,
               then
               for
               him
               who
               hath
               nothing
               at
               all
               to
               become
               Master
               of
               any
               thing
               ;
               as
               there
               is
               more
               of
               miracle
               in
               Creation
               then
               in
               Conservation
               of
               the
               Universe
               ;
               and
               as
               't
               is
               harder
               to
               make
               leven
               out
               of
               nothing
               ,
               then
               to
               make
               new
               paste
               with
               the
               leven
               which
               one
               hath
               already
               .
               Therefore
               the
               Latin
               verse
               tells
               Aemilian
               ,
               that
               if
               he
               is
               poor
               ,
               he
               will
               alwayes
               be
               so
               ,
               because
               no
               body
               gives
               any
               thing
               but
               to
               the
               rich
               ,
               as
               too
               many
               examples
               evidence
               .
            
             
               The
               Fourth
               said
               ,
               As
               't
               is
               the
               same
               virtue
               in
               the
               Load-stone
               which
               retains
               ,
               and
               which
               attracts
               the
               Iron
               ,
               and
               that
               which
               
               preserves
               is
               the
               same
               with
               that
               which
               produces
               ;
               so
               to
               keep
               and
               to
               get
               ,
               are
               but
               one
               and
               the
               same
               thing
               ;
               since
               he
               who
               by
               his
               good
               management
               preserves
               his
               goods
               ,
               continually
               makes
               them
               his
               own
               .
               But
               as
               the
               harder
               a
               weight
               is
               to
               be
               lifted
               up
               ,
               't
               is
               the
               harder
               to
               be
               held
               up
               ;
               so
               the
               more
               labour
               there
               is
               in
               acquiring
               ,
               the
               more
               there
               is
               also
               in
               preserving
               the
               thing
               acquir'd
               .
               Hence
               those
               who
               have
               undergone
               hard
               toyle
               to
               get
               an
               estate
               are
               more
               busied
               in
               keeping
               it
               ,
               then
               they
               who
               receive
               one
               from
               another
               without
               pains
               .
               And
               upon
               this
               account
               't
               is
               that
               Aristotle
               saith
               Benefactors
               love
               those
               they
               do
               good
               to
               ,
               better
               then
               they
               are
               belov'd
               by
               them
               ,
               because
               't
               is
               more
               pains
               to
               oblige
               then
               to
               be
               oblig'd
               ;
               and
               women
               love
               and
               preserve
               their
               children
               so
               tenderly
               and
               dearly
               ,
               because
               of
               the
               pain
               which
               they
               undergo
               in
               bringing
               them
               forth
               .
               Yet
               because
               this
               Sex
               is
               designed
               to
               look
               after
               the
               goods
               of
               the
               family
               ,
               and
               men
               to
               procure
               them
               ,
               it
               may
               seem
               thereby
               that
               't
               is
               harder
               to
               get
               then
               to
               keep
               ;
               otherwise
               the
               strongest
               should
               not
               have
               the
               more
               difficult
               task
               ,
               as
               equity
               and
               justice
               require
               .
            
             
               The
               Fifth
               said
               ,
               The
               Question
               is
               resolv'd
               chiefly
               by
               considering
               the
               diversity
               of
               times
               ,
               inclinations
               ,
               capacities
               ,
               and
               things
               .
               In
               Seditions
               or
               Wars
               't
               is
               hard
               for
               a
               man
               to
               keep
               his
               own
               ,
               the
               stronger
               dispossessing
               the
               weaker
               ,
               and
               the
               Laws
               being
               little
               heard
               amidst
               the
               clashing
               of
               Arms.
               In
               Peace
               ,
               when
               justice
               secures
               every
               man's
               possession
               ,
               't
               is
               easier
               to
               preserve
               .
               In
               Youth
               acquisition
               is
               more
               facile
               ,
               yet
               keeping
               is
               not
               so
               easily
               practis'd
               then
               as
               in
               old
               age
               .
               The
               Prodigal
               does
               violence
               to
               himself
               ,
               when
               he
               finds
               a
               necessity
               of
               saving
               ,
               and
               thinks
               nothing
               more
               difficult
               .
               The
               Slothful
               man
               knows
               not
               how
               to
               get
               any
               thing
               .
               The
               Covetous
               finds
               difficulty
               in
               both
               ,
               but
               the
               greatest
               in
               keeping
               ;
               and
               therefore
               apprehending
               no
               security
               amongst
               men
               ,
               after
               having
               experienc'd
               the
               trouble
               of
               securing
               his
               wealth
               by
               the
               honesty
               of
               others
               ,
               from
               the
               frauds
               of
               Debtors
               ,
               the
               subtlety
               of
               Lawyers
               ,
               the
               violence
               of
               Thieves
               ,
               he
               is
               oftentimes
               reduc'd
               to
               hide
               his
               Treasure
               under
               ground
               .
               Persons
               of
               courage
               and
               great
               vivacity
               of
               spirit
               ,
               but
               defective
               in
               discretion
               ,
               are
               more
               in
               pain
               to
               keep
               then
               to
               get
               .
               As
               it
               was
               said
               of
               
                 Alexander
                 ,
                 Hanibal
              
               ,
               and
               many
               other
               great
               Captains
               ,
               that
               they
               knew
               better
               how
               to
               overcome
               then
               to
               make
               use
               of
               their
               Victory
               .
               And
               indeed
               these
               two
               qualities
               seem
               inconsistent
               ;
               for
               Conquerors
               have
               almost
               always
               been
               so
               magnificent
               as
               that
               they
               have
               given
               away
               with
               one
               hand
               what
               they
               acquir'd
               with
               the
               other
               ,
               reserving
               nothing
               to
               themselves
               but
               hope
               and
               glory
               ;
               whereas
               preserving
               seems
               proper
               to
               the
               Magistrate
               and
               civil
               Judge
               .
               Lastly
               ,
               some
               things
               are
               acquir'd
               with
               great
               facility
               ,
               but
               difficulty
               kept
               ,
               as
               Friendship
               ,
               which
               oftentime
               is
               gotten
               in
               an
               instant
               ,
               but
               more
               difficult
               ,
               yea
               almost
               impossible
               to
               continue
               .
               The
               favours
               of
               Lovers
               are
               ordinarily
               of
               this
               rank
               ,
               being
               more
               easily
               gotten
               then
               kept
               .
               On
               the
               contrary
               ,
               Knowledge
               is
               kept
               with
               more
               ease
               then
               it
               is
               gain'd
               ,
               because
               ignorance
               must
               first
               be
               remov'd
               out
               of
               the
               Understanding
               ,
               
               and
               this
               is
               a
               matter
               of
               difficulty
               ;
               whereas
               to
               preserve
               knowledge
               ,
               the
               species
               need
               only
               be
               stirr'd
               up
               again
               ,
               and
               the
               more
               they
               are
               excited
               they
               become
               the
               more
               strong
               and
               vigorous
               ;
               contrary
               to
               other
               things
               which
               perish
               in
               the
               use
               .
               For
               the
               same
               actions
               which
               produc'd
               the
               habit
               preserve
               it
               ,
               but
               with
               much
               less
               difficulty
               then
               it
               was
               acquir'd
               .
               The
               same
               may
               be
               said
               of
               Vertues
               ;
               for
               't
               is
               harder
               for
               a
               bad
               man
               to
               become
               good
               then
               for
               one
               of
               this
               latter
               sort
               to
               continue
               in
               the
               exercises
               of
               vertue
               .
               As
               for
               the
               goods
               of
               the
               Body
               ,
               Beauty
               ,
               Strength
               and
               Health
               ;
               as
               they
               are
               frail
               ,
               so
               they
               are
               easie
               to
               lose
               ;
               the
               Jaundise
               ,
               the
               small
               Pox
               ,
               the
               least
               disorder
               in
               our
               humours
               are
               sufficient
               to
               alter
               or
               destroy
               them
               utterly
               .
               The
               goods
               of
               Fortune
               (
               so
               call'd
               because
               they
               depend
               upon
               so
               incertain
               and
               mutable
               a
               cause
               ,
               that
               he
               that
               hath
               them
               can
               searce
               call
               himself
               master
               of
               them
               )
               as
               riches
               and
               honours
               ,
               are
               hard
               to
               get
               and
               easie
               to
               lose
               ,
               inasmuch
               as
               a
               man
               must
               perform
               an
               infinite
               number
               of
               vertuous
               actions
               to
               obtain
               promotion
               ,
               but
               a
               single
               bad
               action
               is
               enough
               to
               ruine
               him
               .
               It
               having
               pleas'd
               God
               ,
               in
               order
               to
               keep
               every
               one
               within
               their
               duty
               ,
               that
               in
               this
               world
               as
               well
               as
               in
               the
               other
               our
               felicity
               should
               be
               wrought
               out
               with
               fear
               and
               trembling
               .
            
          
        
         
           
             CONFERENCE
             XLVI
             .
          
           
             
               I.
               Of
               Vacuity
               .
               II.
               Of
               the
               extravagance
               of
               Women
               .
            
          
           
             
               I.
               Of
               Vacuum
               .
            
             
               THe
               Vulgar
               call
               that
               empty
               which
               is
               not
               fill'd
               with
               some
               visible
               body
               .
               But
               the
               Philosophers
               give
               this
               name
               to
               a
               place
               destitute
               of
               all
               corporeity
               whatsoever
               ,
               yet
               capable
               of
               being
               fill'd
               ;
               at
               least
               ,
               if
               any
               such
               can
               be
               in
               nature
               .
               For
               it
               cannot
               be
               understood
               of
               those
               imaginary
               spaces
               beyond
               the
               heavens
               (
               which
               ,
               Pythagoras
               said
               ,
               serv'd
               for
               their
               respiration
               )
               whereof
               he
               conceiv'd
               they
               stood
               in
               need
               ,
               as
               animals
               do
               .
               Democritus
               and
               Leucippus
               admitted
               a
               two-fold
               Vacuum
               ;
               one
               in
               the
               Air
               ,
               serving
               for
               local
               motion
               ;
               the
               other
               in
               all
               mixt
               Bodies
               ,
               requisite
               to
               the
               internal
               growth
               ,
               and
               also
               to
               the
               lightness
               of
               things
               ;
               alledging
               that
               according
               as
               their
               atomes
               are
               closely
               or
               loosely
               connected
               ,
               and
               of
               various
               figures
               ,
               so
               bodies
               are
               light
               or
               heavy
               .
               But
               these
               Opinions
               being
               antiquated
               ,
               I
               adhere
               to
               the
               common
               one
               ,
               which
               admits
               no
               vacuum
               at
               all
               .
            
             
               The
               Second
               said
               ,
               Since
               Nature
               abhors
               vacuum
               ,
               there
               must
               be
               such
               a
               thing
               ;
               for
               of
               two
               contraries
               the
               one
               supposes
               the
               other
               .
               And
               indeed
               't
               is
               impossible
               for
               any
               local
               motion
               ,
               condensation
               ,
               or
               rarefaction
               ,
               and
               inward
               augmentation
               ,
               to
               be
               made
               without
               admitting
               vacuity
               .
               For
               ,
               as
               for
               local
               motion
               ,
               when
               a
               body
               removes
               out
               of
               a
               place
               ,
               that
               into
               which
               it
               enters
               is
               either
               full
               or
               
               empty
               :
               not
               full
               ,
               for
               then
               it
               could
               not
               receive
               a
               new
               body
               without
               penetration
               of
               dimensions
               (
               which
               nature
               cannot
               suffer
               )
               therefore
               it
               must
               be
               empty
               .
               For
               this
               reason
               Melissus
               affirm'd
               that
               all
               things
               are
               immoveable
               .
               For
               being
               unable
               to
               comprehend
               how
               motion
               could
               be
               made
               without
               ,
               and
               unwilling
               to
               admit
               vacuity
               ,
               therefore
               he
               deny'd
               both
               .
               To
               say
               that
               bodies
               give
               way
               one
               to
               another
               ,
               is
               to
               increase
               the
               difficulty
               instead
               of
               resolving
               it
               ;
               for
               the
               body
               which
               gives
               place
               to
               another
               must
               displace
               a
               third
               ,
               and
               this
               a
               fourth
               ,
               and
               so
               to
               infinity
               .
               So
               that
               ,
               to
               avoid
               admitting
               little
               pores
               or
               interstices
               in
               the
               air
               ,
               into
               which
               it
               may
               be
               compacted
               ,
               we
               must
               affirm
               that
               the
               air
               of
               our
               Antipodes
               is
               agitated
               at
               every
               the
               least
               motion
               of
               a
               finger
               here
               .
               Moreover
               ,
               Vacuum
               is
               prov'd
               by
               condensation
               and
               rarefaction
               .
               For
               the
               former
               being
               made
               ,
               when
               a
               body
               is
               reduc'd
               into
               a
               lesser
               extent
               ,
               and
               its
               parts
               approach
               neerer
               one
               another
               without
               loss
               of
               any
               ;
               either
               these
               parts
               penetrate
               one
               another
               ,
               or
               else
               there
               was
               some
               void
               space
               ,
               which
               is
               possess'd
               by
               themselves
               when
               they
               are
               thrust
               together
               :
               seeing
               ,
               if
               they
               had
               been
               so
               contiguous
               as
               that
               there
               were
               not
               any
               empty
               pores
               between
               them
               ,
               they
               could
               not
               have
               come
               closer
               together
               .
               Likewise
               ,
               rarefaction
               being
               caus'd
               when
               the
               parts
               recede
               one
               from
               another
               ,
               if
               no
               other
               body
               interpose
               ,
               there
               must
               needs
               be
               a
               vacuum
               between
               the
               parts
               ;
               or
               else
               they
               must
               have
               been
               one
               within
               another
               .
               If
               it
               be
               said
               ,
               that
               proportionably
               as
               one
               thing
               is
               condens'd
               in
               one
               place
               ,
               another
               is
               as
               much
               rarefi'd
               somewhere
               else
               ,
               to
               fill
               up
               the
               vacuum
               ,
               and
               so
               on
               the
               contrary
               ;
               this
               is
               harder
               to
               be
               conceiv'd
               then
               a
               vacuum
               .
               Lastly
               ,
               accretion
               or
               growth
               ,
               which
               is
               caus'd
               by
               the
               reception
               of
               aliment
               in
               the
               body
               ,
               could
               not
               be
               made
               ,
               if
               three
               were
               not
               some
               void
               passages
               to
               receive
               this
               aliment
               .
               And
               ,
               to
               conclude
               ,
               experience
               shews
               us
               ,
               that
               a
               pail
               of
               water
               will
               receive
               its
               own
               measure
               of
               ashes
               or
               lime
               which
               it
               could
               not
               do
               ,
               if
               there
               were
               no
               vacuity
               .
            
             
               The
               Third
               said
               ,
               That
               every
               thing
               affects
               unity
               ,
               not
               only
               because
               God
               who
               is
               the
               universal
               cause
               of
               all
               is
               one
               ,
               and
               most
               simple
               ;
               and
               every
               thing
               ought
               to
               be
               like
               its
               cause
               ;
               but
               for
               that
               all
               things
               find
               their
               good
               and
               conservation
               in
               unity
               ,
               as
               they
               do
               their
               ruine
               in
               dis-union
               .
               Wherefore
               every
               thing
               in
               the
               world
               is
               so
               united
               that
               there
               is
               not
               any
               empty
               space
               between
               two
               ;
               and
               contiguity
               is
               as
               necessary
               in
               the
               parts
               of
               the
               world
               as
               continuity
               in
               those
               of
               a
               living
               creature
               .
               For
               if
               there
               were
               a
               Vacuum
               in
               the
               world
               ,
               the
               Heavens
               could
               not
               transmit
               their
               influences
               into
               the
               Elements
               and
               their
               compounds
               ,
               for
               the
               preservation
               of
               which
               the
               same
               are
               absolutely
               necessary
               ;
               considering
               that
               whatever
               acts
               upon
               a
               distant
               thing
               must
               do
               it
               by
               some
               medium
               uniting
               the
               agent
               and
               the
               patient
               .
            
             
               The
               Fourth
               said
               ,
               Since
               Nature
               offers
               violence
               to
               her self
               ,
               to
               prevent
               inanity
               ,
               and
               all
               things
               quit
               their
               particular
               interest
               for
               that
               of
               the
               publick
               ,
               undoubtedly
               ,
               there
               is
               no
               such
               thing
               as
               vacuum
               in
               Nature
               .
               For
               we
               see
               that
               she
               makes
               heavy
               things
               to
               
               ascend
               ,
               light
               things
               to
               descend
               ,
               and
               breaks
               the
               solidest
               and
               strongest
               things
               without
               any
               external
               violence
               ,
               only
               to
               avoid
               the
               inconvenience
               of
               vacuity
               .
               If
               bellows
               be
               compress'd
               and
               the
               holes
               stop'd
               ,
               no
               humane
               force
               can
               expand
               them
               without
               breaking
               ;
               a
               bottle
               (
               of
               what
               material
               soever
               )
               fill'd
               with
               boiling
               water
               and
               stop'd
               ,
               and
               put
               into
               cold
               ,
               immediately
               flies
               in
               pieces
               .
               You
               cannot
               draw
               Wine
               out
               of
               a
               vessel
               ,
               unless
               you
               give
               entrance
               to
               the
               air
               at
               the
               bung-hole
               .
               A
               vessel
               being
               full
               of
               heated
               air
               ,
               and
               its
               orifice
               apply'd
               to
               the
               water
               ,
               sucks
               the
               same
               upwards
               .
               A
               Cupping-glass
               ,
               when
               the
               heated
               and
               subtile
               air
               in
               it
               becomes
               condens'd
               and
               takes
               up
               less
               room
               ,
               attracts
               the
               flesh
               into
               it self
               .
               Syphons
               and
               Pumps
               ,
               by
               which
               the
               water
               is
               made
               to
               ascend
               higher
               then
               its
               source
               ,
               are
               founded
               wholly
               upon
               this
               eschewing
               of
               vacuity
               .
               Our
               own
               bodies
               also
               afford
               us
               an
               instance
               ,
               for
               the
               aliment
               could
               not
               be
               assimilated
               in
               each
               part
               without
               the
               suction
               and
               attraction
               which
               is
               made
               of
               it
               to
               supply
               the
               place
               of
               what
               is
               consum'd
               by
               exercise
               or
               heat
               ,
               otherwise
               the
               blood
               and
               nourishment
               would
               tend
               only
               downwards
               by
               their
               own
               weight
               .
               And
               what
               makes
               the
               effects
               of
               blood-letting
               and
               purgation
               so
               sensible
               ,
               but
               this
               very
               flight
               of
               Vacuum
               ?
            
             
               The
               Fifth
               said
               ,
               A
               notable
               vacuity
               and
               of
               great
               extent
               cannot
               be
               without
               miracle
               ,
               but
               some
               small
               interspers'd
               inanities
               may
               be
               between
               the
               particles
               of
               the
               Elements
               and
               Compounds
               ,
               like
               the
               pores
               of
               our
               bodies
               :
               for
               Nature
               abhors
               the
               former
               ,
               and
               can
               do
               nothing
               without
               the
               latter
               ;
               it
               being
               impossible
               for
               Qualities
               to
               be
               transmitted
               to
               any
               subject
               through
               a
               great
               vacuum
               ,
               which
               would
               hinder
               the
               perception
               of
               our
               senses
               ,
               and
               the
               fire
               it self
               from
               heating
               at
               the
               least
               distance
               .
               There
               could
               be
               no
               breathing
               in
               it
               ,
               Birds
               could
               not
               fly
               in
               it
               ;
               in
               brief
               ,
               no
               action
               could
               be
               exercis'd
               in
               it
               but
               those
               whereof
               the
               principle
               is
               in
               the
               thing
               it self
               ,
               and
               which
               need
               no
               medium
               ,
               as
               local
               motion
               ,
               which
               would
               be
               more
               easily
               made
               ,
               because
               there
               would
               be
               no
               resistance
               .
            
             
               The
               Sixth
               said
               ,
               Nature
               doth
               what
               she
               can
               to
               hinder
               a
               vacuum
               ,
               yet
               suffers
               one
               when
               she
               is
               forc'd
               to
               it
               .
               For
               if
               you
               suck
               out
               all
               the
               air
               out
               of
               a
               bottle
               ,
               then
               stop
               it
               exactly
               ,
               and
               having
               put
               it
               under
               water
               with
               the
               mouth
               downwards
               ,
               open
               it
               again
               ,
               the
               water
               will
               immediately
               ascend
               to
               fill
               the
               vacuity
               left
               by
               the
               exsuction
               of
               the
               air
               .
               And
               if
               with
               a
               Syringe
               you
               force
               air
               into
               a
               vessel
               strong
               enough
               to
               endure
               such
               violence
               ,
               when
               the
               pores
               of
               the
               air
               which
               were
               empty
               before
               come
               to
               be
               fill'd
               ,
               it
               will
               of
               its
               own
               accord
               drive
               out
               the
               water
               very
               impetuously
               which
               was
               put
               first
               into
               it
               .
               Likewise
               ,
               though
               the
               air
               naturally
               keep
               up
               above
               the
               water
               :
               yet
               by
               enclosing
               it
               in
               some
               sort
               of
               vessel
               you
               may
               violently
               make
               it
               continue
               under
               the
               water
               .
            
          
           
             
               II.
               Of
               the
               capricious
               or
               extravagant
               humours
               of
               women
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               It
               is
               not
               here
               pronounc'd
               that
               all
               women
               are
               capricious
               ;
               but
               only
               the
               reason
               inquir'd
               of
               those
               that
               are
               such
               ,
               and
               why
               they
               are
               more
               so
               then
               men
               .
               To
               
               alledge
               the
               difference
               of
               souls
               ,
               and
               suppose
               that
               as
               there
               is
               an
               order
               in
               the
               Celestial
               Hierarchies
               ,
               whereby
               the
               Archangels
               are
               plac'd
               above
               Angels
               ,
               so
               the
               spirits
               of
               men
               are
               more
               perfect
               then
               those
               of
               women
               ;
               were
               to
               fetch
               a
               reason
               too
               far
               off
               ,
               and
               prove
               one
               obscure
               thing
               by
               another
               more
               so
               .
               Nor
               is
               the
               cause
               to
               be
               found
               in
               their
               bodies
               ,
               taken
               in
               particular
               ,
               for
               then
               the
               handsome
               would
               be
               free
               from
               this
               vice
               ;
               the
               actions
               which
               borrow
               grace
               from
               their
               subject
               appearing
               to
               us
               of
               the
               same
               nature
               ;
               and
               consequently
               their
               vertues
               would
               seem
               more
               perfect
               ,
               and
               their
               defects
               more
               excusable
               ;
               whereas
               ,
               for
               the
               most
               part
               the
               fairest
               are
               the
               most
               culpable
               .
               We
               must
               therefore
               recur
               to
               the
               correspondence
               and
               proportion
               of
               the
               body
               and
               the
               soul.
               For
               sometimes
               a
               soul
               lights
               upon
               a
               body
               so
               well
               fram'd
               ,
               and
               organs
               so
               commodious
               for
               the
               exercise
               of
               its
               faculties
               ,
               that
               there
               seems
               more
               of
               a
               God
               then
               of
               a
               man
               in
               its
               actions
               (
               whence
               some
               persons
               of
               either
               Sex
               attract
               the
               admiration
               of
               all
               world
               :
               )
               On
               the
               contrary
               ,
               other
               souls
               are
               so
               ill
               lodg'd
               that
               their
               actions
               have
               less
               of
               man
               then
               of
               brute
               .
               And
               because
               there
               's
               more
               women
               then
               men
               found
               ,
               whose
               spirits
               are
               ill
               quarter'd
               ,
               and
               faculties
               deprav'd
               ;
               hence
               comes
               their
               capricious
               and
               peevish
               humour
               .
               For
               as
               melancholy
               persons
               ,
               whose
               blood
               is
               more
               heavy
               ,
               are
               with
               good
               reason
               accounted
               the
               more
               wise
               ;
               so
               those
               whose
               blood
               and
               (
               consequently
               )
               spirits
               are
               more
               agile
               and
               moveable
               ,
               must
               have
               a
               less
               degree
               of
               wisdom
               ,
               and
               their
               minds
               sooner
               off
               the
               hooks
               .
               The
               irregular
               motions
               of
               the
               organ
               which
               distinguishes
               their
               Sex
               ,
               and
               which
               is
               call'd
               an
               animal
               within
               an
               animal
               ,
               many
               times
               have
               an
               influence
               in
               the
               business
               ,
               and
               increase
               the
               mobility
               of
               the
               humours
               .
               Whence
               the
               health
               of
               their
               minds
               as
               well
               as
               that
               of
               their
               bodies
               many
               times
               suffers
               alteration
               .
               A
               woman
               fallen
               into
               a
               fit
               of
               the
               Mother
               becomes
               oftentimes
               enrag'd
               ,
               weeps
               ,
               laughs
               ,
               and
               has
               such
               irregular
               motions
               as
               not
               only
               torment
               her
               body
               and
               mind
               ,
               but
               also
               that
               of
               the
               Physitian
               ,
               to
               assign
               the
               true
               cause
               of
               them
               .
               Moreover
               ,
               the
               manner
               of
               living
               whereunto
               the
               Laws
               and
               Customs
               subject
               women
               ,
               contributes
               much
               to
               their
               defects
               .
               For
               leading
               a
               sedentary
               life
               ,
               wherein
               they
               have
               always
               the
               same
               objects
               before
               their
               eyes
               ,
               and
               their
               minds
               being
               not
               diverted
               by
               civil
               actions
               ,
               as
               those
               of
               men
               are
               ,
               they
               make
               a
               thousand
               reflections
               upon
               their
               present
               condition
               ,
               comparing
               it
               with
               those
               whereof
               they
               account
               themselves
               worthy
               :
               this
               puts
               their
               modesty
               to
               the
               rack
               ,
               and
               oftentimes
               carries
               them
               beyond
               the
               respect
               and
               bounds
               which
               they
               propos'd
               to
               themselves
               .
               Especially
               ,
               if
               a
               woman
               of
               good
               wit
               sees
               her self
               marri'd
               to
               a
               weak
               husband
               ,
               and
               is
               ambitious
               of
               shewing
               her self
               .
               Another
               judging
               her self
               to
               merit
               more
               then
               her
               rival
               ,
               not
               knowing
               to
               whom
               to
               complain
               of
               her
               unhappiness
               ,
               does
               every
               thing
               in
               despight
               .
               And
               indeed
               they
               are
               the
               less
               culpable
               ,
               inasmuch
               as
               they
               always
               have
               the
               principles
               of
               this
               vice
               within
               themselves
               ,
               and
               frequently
               find
               occasions
               abroad
               .
            
             
               The
               Second
               said
               ,
               that
               the
               word
               Caprichio
               is
               us'd
               to
               signifie
               
               the
               extravagant
               humour
               of
               most
               women
               ,
               because
               there
               is
               no
               animal
               to
               which
               they
               more
               resemble
               then
               a
               Goat
               ,
               whose
               motions
               are
               so
               irregular
               that
               
                 prendre
                 la
                 chevre
              
               signifies
               to
               take
               snuffe
               without
               cause
               ,
               and
               to
               change
               a
               resolution
               unexpectedly
               .
               For
               such
               as
               have
               search'd
               into
               the
               nature
               of
               this
               animal
               ,
               find
               that
               its
               blood
               is
               so
               sharp
               ,
               and
               spirits
               so
               ardent
               ,
               that
               it
               is
               always
               in
               a
               Fever
               ;
               and
               hence
               it
               is
               that
               being
               agitated
               with
               this
               heat
               which
               is
               natural
               to
               it
               it
               leaps
               as
               soon
               as
               it
               comes
               into
               the
               world
               .
               Now
               the
               cause
               of
               this
               temper
               is
               the
               conformation
               of
               the
               Brain
               ,
               which
               they
               say
               is
               like
               that
               of
               a
               woman
               ,
               the
               Ventricles
               of
               which
               being
               very
               little
               are
               easily
               fill'd
               with
               sharp
               and
               biting
               vapours
               ,
               which
               cannot
               evaporate
               (
               as
               Aristotle
               affirms
               )
               because
               their
               Sutures
               are
               closer
               then
               those
               of
               men
               :
               those
               vapours
               prick
               the
               Nerves
               and
               Membranes
               ,
               and
               so
               cause
               those
               extraordinary
               and
               capricious
               motions
               .
               Hence
               it
               is
               ,
               that
               women
               are
               more
               subject
               to
               the
               Meagrim
               and
               other
               diseases
               of
               the
               head
               ,
               then
               men
               .
               And
               if
               those
               that
               sell
               a
               Goat
               never
               warrant
               it
               sound
               as
               they
               do
               other
               animals
               ,
               there
               is
               no
               less
               excuse
               in
               reference
               to
               women
               .
               Which
               caus'd
               the
               Emperour
               Aurelius
               to
               say
               ,
               that
               his
               Father
               in
               law
               Antoninus
               who
               had
               done
               so
               much
               good
               to
               others
               had
               done
               him
               mischief
               enough
               in
               giving
               him
               his
               daughter
               ,
               because
               he
               found
               so
               much
               bone
               to
               pick
               in
               a
               little
               flesh
               .
               Moreover
               ,
               the
               Naturalists
               say
               that
               the
               Goat
               is
               an
               enemy
               to
               the
               Olive-tree
               especially
               ,
               which
               is
               a
               symbol
               of
               peace
               ,
               whereunto
               women
               are
               not
               over-well
               affected
               .
               For
               ,
               not
               to
               mention
               the
               first
               divorce
               which
               woman
               caus'd
               between
               God
               and
               man
               by
               her
               lickorishness
               ;
               her
               talking
               ,
               her
               ambition
               ,
               her
               luxury
               ,
               her
               obstinacy
               ,
               and
               other
               vices
               ,
               are
               the
               most
               common
               causes
               of
               all
               the
               quarrels
               which
               arise
               in
               families
               ,
               and
               in
               civil
               life
               .
               If
               you
               would
               have
               a
               troop
               of
               Goats
               pass
               over
               any
               difficult
               place
               you
               need
               force
               but
               one
               to
               do
               it
               ,
               and
               all
               the
               rest
               will
               follow
               .
               So
               women
               are
               naturally
               envious
               ,
               and
               no
               sooner
               see
               a
               new
               fashion
               but
               they
               must
               follow
               it
               .
               And
               Gard'ners
               compare
               women
               and
               girles
               to
               a
               flock
               of
               Goats
               ,
               who
               roam
               and
               browse
               incessantly
               ,
               holding
               nothing
               inaccessible
               to
               their
               curiosity
               .
               There
               is
               but
               one
               considerable
               difference
               between
               them
               ;
               the
               Goat
               wears
               horns
               ,
               and
               the
               woman
               makes
               others
               wear
               them
               .
            
             
               The
               Third
               said
               ,
               There
               is
               more
               correspondence
               between
               a
               woman
               and
               a
               Mule
               ,
               then
               between
               a
               woman
               and
               a
               Goat
               :
               for
               (
               leaving
               the
               Etymology
               of
               Mulier
               to
               Grammarians
               )
               the
               Mule
               is
               the
               most
               teasty
               and
               capricious
               of
               all
               beasts
               ,
               fearing
               the
               shadow
               of
               a
               man
               or
               a
               Tree
               overturn'd
               more
               then
               the
               spur
               of
               the
               rider
               .
               So
               a
               woman
               fears
               every
               thing
               but
               what
               she
               ought
               to
               fear
               .
               The
               obstinacy
               of
               the
               Mule
               ,
               which
               is
               so
               great
               that
               it
               has
               grown
               into
               a
               Proverb
               ,
               is
               inseparable
               from
               the
               whole
               Sex
               ,
               most
               of
               them
               being
               gifted
               with
               a
               spirit
               of
               contradiction
               .
               Mules
               delight
               to
               go
               in
               companies
               ;
               so
               do
               women
               ;
               the
               bells
               and
               muzzles
               of
               the
               one
               have
               some
               correspondence
               with
               the
               earings
               and
               masks
               of
               the
               other
               ;
               and
               both
               love
               priority
               .
               The
               more
               quiet
               you
               allow
               a
               
               Mule
               ,
               it
               becomes
               the
               more
               resty
               ;
               so
               women
               become
               more
               vitious
               in
               idleness
               ;
               neither
               of
               them
               willingly
               admits
               the
               bridle
               between
               their
               teeth
               .
               The
               Mule
               is
               so
               untoward
               that
               it
               kicks
               in
               the
               night
               time
               while
               't
               is
               asleep
               ;
               so
               women
               are
               oftner
               laid
               then
               quiet
               .
               Lastly
               ,
               the
               Mule
               that
               hath
               seem'd
               most
               tractable
               all
               its
               time
               ,
               one
               day
               or
               other
               pays
               his
               master
               with
               a
               kick
               ;
               and
               the
               woman
               that
               has
               seem'd
               most
               discreet
               ,
               at
               one
               time
               or
               other
               commits
               some
               notorious
               folly
               .
            
             
               The
               Fourth
               said
               ,
               That
               those
               who
               invented
               the
               little
               Medals
               representing
               the
               upper
               part
               of
               a
               woman
               ,
               and
               the
               lower
               of
               a
               Mule
               ,
               commend
               this
               Sex
               whilst
               they
               think
               to
               blame
               it
               .
               For
               there
               is
               nothing
               more
               healthy
               ,
               strong
               ,
               patient
               of
               hunger
               ,
               and
               the
               injuries
               of
               seasons
               ,
               or
               that
               carries
               more
               ,
               and
               is
               more
               serviceable
               ,
               then
               a
               Mule.
               Nature
               shews
               that
               she
               is
               not
               satisfi'd
               with
               her
               other
               productions
               whilst
               she
               makes
               other
               animals
               propagate
               by
               generation
               ;
               but
               when
               she
               has
               made
               a
               Mule
               ,
               she
               stops
               there
               ,
               as
               having
               found
               what
               she
               sought
               .
               Now
               if
               certain
               actions
               of
               women
               seem
               full
               of
               perverseness
               and
               capricio
               to
               some
               ,
               possibly
               others
               will
               account
               them
               to
               proceed
               from
               vivacity
               of
               spirit
               ,
               and
               greatness
               of
               courage
               .
               And
               as
               the
               Poet
               ,
               in
               great
               commendation
               of
               his
               black
               Mistress
               ,
               chanted
               her
               cheeks
               of
               Jet
               ,
               and
               bosom
               of
               Ebeny
               ;
               so
               whatever
               some
               people's
               mistake
               may
               say
               to
               the
               contrary
               ,
               the
               most
               capricious
               woman
               is
               the
               most
               becoming
               .
               Nor
               is
               this
               humour
               unprofitable
               to
               them
               ;
               for
               as
               people
               are
               not
               forward
               to
               provoke
               a
               Mule
               for
               fear
               of
               kicks
               ,
               so
               we
               are
               more
               shie
               of
               women
               then
               otherwise
               we
               should
               be
               ,
               for
               fear
               of
               capricioes
               ,
               well
               understanding
               the
               difference
               which
               the
               Proverb
               puts
               between
               the
               van
               of
               the
               one
               ,
               and
               the
               rear
               of
               the
               other
               .
               Yet
               some
               hold
               that
               this
               capriciousness
               of
               women
               follows
               the
               Moon
               no
               less
               then
               their
               menstruosities
               do
               .
               Others
               ,
               that
               the
               flower
               of
               beans
               contributes
               very
               much
               to
               it
               .
            
             
               The
               Fifth
               said
               ,
               That
               if
               credit
               is
               to
               be
               given
               to
               experience
               ,
               Solomon
               who
               had
               experience
               of
               a
               thousand
               women
               ,
               compares
               an
               ill
               capricious
               woman
               to
               a
               Tygress
               and
               a
               Lyoness
               .
               Such
               were
               
                 Medea
                 ,
                 Xantippe
              
               ,
               and
               many
               others
               .
               Moreover
               ,
               the
               Poets
               say
               that
               the
               Gods
               intending
               to
               punish
               Prometheus
               for
               having
               stoln
               the
               celestial
               fire
               ,
               gave
               him
               a
               wife
               .
               And
               when
               Satan
               afflicted
               Job
               he
               depriv'd
               him
               of
               his
               flocks
               ,
               of
               his
               houses
               ,
               and
               of
               his
               children
               ,
               but
               had
               a
               care
               not
               to
               take
               his
               wife
               from
               him
               ,
               knowing
               that
               this
               was
               the
               onely
               way
               to
               make
               him
               desperate
               ,
               as
               it
               would
               have
               done
               without
               God's
               special
               grace
               .
               The
               Rabbins
               say
               ,
               three
               sorts
               of
               persons
               were
               exempted
               from
               publick
               charges
               ,
               and
               could
               not
               be
               call'd
               into
               judgement
               ,
               to
               wit
               ,
               the
               Poor
               ,
               the
               Nephritick
               ,
               and
               he
               that
               had
               a
               bad
               wife
               ,
               because
               they
               had
               business
               enough
               at
               home
               without
               needing
               any
               abroad
               .
               The
               Laws
               likewise
               exempted
               new
               marry'd
               men
               from
               going
               to
               the
               wars
               the
               first
               year
               of
               their
               marriage
               ,
               allowing
               them
               this
               time
               ,
               which
               is
               the
               roughest
               and
               most
               important
               ,
               to
               repress
               their
               quarrelsomeness
               ,
               and
               reduce
               
               their
               fierce
               Spouses
               to
               duty
               .
               Which
               if
               the
               Husbands
               could
               not
               effect
               ,
               a
               little
               bill
               of
               Divorce
               (
               appointed
               by
               God
               ,
               and
               the
               Laws
               for
               putting
               an
               end
               to
               the
               poor
               Man's
               miseries
               )
               did
               the
               business
               .
               Though
               the
               Chaldeans
               us'd
               not
               so
               much
               formality
               ,
               but
               onely
               ▪
               extinguish'd
               the
               domestick
               fire
               which
               the
               Priest
               kindled
               at
               the
               marriage
               .
               Yet
               the
               priviledge
               was
               not
               reciprocal
               ,
               neither
               Divine
               nor
               Humane
               Laws
               having
               ever
               allow'd
               women
               to
               relinquish
               their
               Husbands
               ;
               for
               then
               ,
               being
               as
               capricious
               and
               inconstant
               as
               they
               are
               ,
               they
               would
               have
               chang'd
               every
               day
               .
               For
               the
               same
               reason
               the
               Laws
               have
               alwayes
               prohibited
               to
               women
               the
               administration
               of
               publick
               affairs
               .
               And
               the
               Religion
               of
               the
               Mahumetan
               Arabians
               assignes
               them
               a
               Paradise
               apart
               ;
               because
               (
               say
               they
               )
               if
               the
               women
               should
               come
               into
               that
               of
               the
               men
               they
               would
               disturb
               all
               the
               Feast
               .
            
          
        
         
           
             CONFERENCE
             XLVII
             .
          
           
             
               I.
               Of
               the
               Virtue
               of
               Numbers
               .
               II.
               Of
               the
               Visible
               Species
               .
            
          
           
             
               I.
               Of
               the
               Virtue
               of
               Numbers
               .
            
             
               THe
               Mind
               of
               Man
               resembles
               those
               who
               make
               the
               point
               of
               their
               tools
               so
               small
               that
               they
               spoil
               them
               with
               too
               much
               sharpning
               ;
               and
               in
               the
               contemplation
               of
               natural
               causes
               there
               is
               more
               then
               enough
               to
               satisfie
               his
               desire
               of
               knowledge
               ,
               were
               it
               not
               that
               he
               will
               attempt
               every
               thing
               .
               Hence
               it
               is
               that
               the
               causes
               of
               different
               effects
               here
               below
               are
               sought
               in
               things
               the
               most
               remote
               ,
               and
               no
               otherwise
               appertaining
               to
               them
               then
               that
               as
               accidents
               and
               circumstances
               .
               Of
               these
               accidents
               some
               have
               action
               ,
               as
               Quality
               ;
               others
               have
               none
               ,
               as
               Quantity
               ;
               under
               which
               are
               comprehended
               Number
               ,
               Figure
               ,
               Lines
               ,
               Surface
               ,
               and
               its
               other
               species
               ;
               which
               are
               consider'd
               either
               in
               some
               matter
               ,
               or
               else
               abstracted
               from
               it
               ;
               in
               the
               former
               of
               these
               wayes
               ,
               they
               have
               some
               virtue
               in
               regard
               of
               their
               matter
               ,
               but
               not
               in
               the
               latter
               .
               An
               Army
               of
               fifty
               thousand
               Men
               is
               potent
               ,
               but
               the
               number
               of
               fifty
               thousand
               can
               do
               nothing
               ,
               yea
               ,
               is
               nothing
               ,
               if
               taken
               abstractedly
               .
               Wherefore
               as
               reasonable
               as
               it
               is
               to
               seek
               the
               virtues
               of
               simple
               and
               compound
               bodies
               in
               their
               qualities
               ,
               and
               to
               say
               ,
               
                 e.
                 g.
              
               that
               Pepper
               bites
               and
               alters
               the
               Tongue
               ,
               because
               it
               is
               hot
               and
               dry
               ;
               so
               absurd
               it
               seemes
               to
               think
               that
               five
               or
               seven
               leaves
               of
               Sage
               apply'd
               to
               the
               Wrist
               have
               more
               virtue
               then
               six
               or
               eight
               .
            
             
               The
               Second
               said
               ,
               Nothing
               includes
               more
               wonders
               in
               it self
               then
               Number
               ;
               and
               if
               our
               Reason
               cannot
               penetrate
               their
               cause
               ,
               they
               ought
               to
               be
               the
               more
               esteem'd
               for
               being
               unknown
               .
               This
               is
               the
               universal
               opinion
               of
               all
               Antiquity
               ,
               both
               Jewish
               and
               Pagan
               ,
               which
               otherwise
               would
               not
               have
               made
               so
               much
               adoe
               with
               them
               .
               Yea
               ,
               there
               's
               [
               divine
               ]
               authority
               for
               it
               ,
               contain'd
               in
               the
               eleventh
               
               Chapter
               of
               Wisedom
               ,
               
                 God
                 made
                 all
                 things
                 in
                 number
                 ,
                 weight
                 ,
                 and
                 measure
                 .
              
               Experience
               justifies
               their
               Energy
               ,
               teaching
               us
               that
               certain
               numbers
               are
               to
               be
               observ'd
               in
               cases
               where
               we
               would
               have
               the
               like
               effects
               ,
               which
               possibly
               is
               the
               canse
               why
               the
               operations
               of
               one
               and
               the
               same
               remedy
               are
               found
               so
               frequently
               different
               .
               We
               see
               Nature
               so
               religious
               in
               this
               observation
               ,
               in
               all
               her
               works
               ,
               that
               she
               never
               produces
               an
               Animal
               ,
               but
               the
               proportion
               of
               seeds
               is
               adjusted
               most
               exactly
               ;
               that
               in
               Plants
               ,
               their
               grains
               and
               all
               other
               parts
               have
               the
               same
               taste
               ,
               colour
               ,
               and
               virtue
               ,
               (
               whence
               it
               is
               that
               simple
               medicaments
               are
               alwayes
               more
               certain
               then
               compound
               )
               because
               Nature
               either
               produces
               them
               not
               at
               all
               ,
               or
               makes
               them
               with
               the
               same
               number
               ,
               weight
               ,
               and
               measure
               of
               matter
               and
               qualities
               .
               'T
               is
               through
               the
               virtue
               of
               number
               that
               such
               a
               Plant
               ,
               as
               Coloquintida
               ,
               is
               mortal
               when
               it
               grows
               alone
               ;
               and
               medicinal
               ,
               when
               many
               of
               them
               grow
               together
               .
            
             
               The
               Third
               said
               ,
               The
               Pythagoreans
               and
               Platonists
               ascrib'd
               so
               great
               power
               to
               numbers
               ,
               that
               they
               thought
               all
               things
               were
               compos'd
               of
               them
               ,
               and
               more
               or
               less
               active
               according
               to
               their
               several
               proportion
               .
               Of
               which
               they
               made
               four
               sorts
               .
               First
               the
               Poetical
               ,
               or
               Musical
               ,
               the
               virtue
               whereof
               is
               such
               ,
               that
               it
               gave
               occasion
               to
               the
               Fable
               of
               Orpheus
               ,
               who
               is
               said
               to
               have
               drawn
               even
               beasts
               ,
               trees
               ,
               and
               rocks
               ,
               by
               the
               harmonious
               sound
               of
               his
               Harp.
               'T
               was
               by
               the
               cadence
               of
               the
               like
               numbers
               that
               David
               chas'd
               away
               Saul's
               evil
               spirit
               ;
               and
               Poetry
               ,
               which
               differs
               from
               Prose
               onely
               by
               its
               numbers
               ,
               hence
               derives
               the
               power
               it
               hath
               over
               mens
               souls
               .
               The
               Second
               sort
               is
               the
               Natural
               ,
               and
               is
               found
               in
               the
               composition
               of
               all
               mixt
               bodies
               .
               The
               Third
               is
               Rational
               ,
               peculiar
               to
               Man
               ,
               whose
               soul
               they
               term'd
               a
               moving
               number
               ,
               the
               connexion
               whereof
               with
               the
               body
               they
               said
               ,
               continu'd
               so
               long
               as
               the
               numbers
               which
               link'd
               them
               remain'd
               united
               together
               .
               The
               Fourth
               Divine
               ,
               upon
               which
               and
               the
               Natural
               the
               Cabalists
               and
               Magicians
               have
               founded
               their
               profoundest
               secrets
               ,
               and
               Agrippa
               his
               Occult
               Philosophy
               .
               But
               above
               all
               others
               ,
               they
               particularly
               esteem'd
               the
               odd
               number
               ,
               styling
               it
               perfect
               and
               Masculine
               ;
               as
               ,
               on
               the
               contrary
               ,
               the
               even
               ,
               imperfect
               and
               Feminine
               .
               Indeed
               we
               observe
               that
               the
               Birth
               of
               Man
               happens
               ,
               for
               the
               most
               part
               ,
               in
               an
               odd
               moneth
               ,
               to
               wit
               ,
               the
               seventh
               or
               ninth
               ;
               in
               the
               rest
               ,
               the
               Infant
               seldome
               comes
               forth
               alive
               .
               Also
               most
               of
               the
               alterations
               of
               our
               bodies
               happen
               according
               to
               the
               septenary
               number
               ;
               whence
               the
               number
               83.
               call'd
               for
               this
               reason
               the
               grand
               Climacterical
               ,
               is
               so
               greatly
               fear'd
               ,
               because
               't
               is
               produc'd
               by
               seven
               multiply'd
               into
               nine
               .
               Physicians
               never
               appoint
               Pills
               in
               an
               even
               number
               .
               Good
               Crises
               alwayes
               happen
               on
               an
               odd
               day
               ;
               and
               he
               that
               loses
               his
               Ague
               at
               an
               even
               fit
               necessarily
               falls
               into
               a
               relapse
               .
               Which
               cannot
               be
               attributed
               to
               any
               thing
               but
               number
               .
               For
               such
               effects
               as
               are
               produc'd
               by
               the
               quality
               or
               quantity
               of
               the
               matter
               appear
               with
               it
               ;
               and
               therefore
               if
               these
               caus'd
               the
               Crisis
               ,
               it
               would
               not
               be
               wholly
               at
               once
               ,
               but
               begin
               and
               proceed
               by
               degrees
               according
               to
               the
               augmentation
               of
               the
               matter
               ;
               as
               fire
               is
               increas'd
               by
               new
               
               wood
               cast
               upon
               it
               .
               But
               the
               motion
               of
               Crises
               is
               alwayes
               sudden
               ,
               and
               many
               times
               against
               all
               appearance
               .
            
             
               The
               Fourth
               said
               ,
               As
               the
               beginning
               of
               all
               things
               is
               a
               most
               simple
               essence
               ;
               so
               all
               Numbers
               spring
               from
               Unity
               ,
               which
               is
               no
               Number
               of
               it self
               ,
               but
               the
               beginning
               of
               Number
               .
               Osellus
               calls
               it
               the
               Symbol
               of
               Peace
               and
               Concord
               ,
               because
               it
               is
               indivisible
               ;
               and
               with
               the
               Philosophers
               ,
               Unity
               ,
               Verity
               ,
               Goodness
               ,
               and
               Essence
               ,
               are
               one
               and
               the
               same
               thing
               .
               Whence
               it
               follows
               that
               the
               Binary
               is
               the
               first
               of
               all
               numbers
               ,
               wherewith
               Nature
               is
               so
               highly
               delighted
               that
               she
               ha's
               exactly
               observ'd
               it
               in
               the
               structure
               of
               Man
               ,
               the
               Organs
               of
               whose
               senses
               ,
               and
               almost
               all
               his
               members
               ,
               are
               double
               ;
               and
               therefore
               't
               is
               also
               so
               carefully
               observ'd
               by
               Architects
               .
               But
               the
               Ternary
               ,
               concerning
               which
               Ausonius
               writ
               an
               entire
               volumne
               ,
               being
               the
               first
               odd
               number
               ,
               is
               of
               more
               efficacy
               ,
               it
               is
               competent
               to
               the
               Deity
               and
               his
               works
               ;
               the
               world
               is
               distinguish'd
               into
               three
               Ages
               ;
               there
               are
               three
               sorts
               of
               Souls
               in
               Nature
               ,
               three
               Faculties
               in
               Man
               ,
               and
               three
               principal
               parts
               in
               his
               Body
               :
               Which
               caus'd
               Aristotle
               to
               say
               ,
               in
               his
               first
               Book
               
                 De
                 Coelo
              
               ,
               Chapter
               1.
               
               That
               all
               things
               are
               comprehended
               under
               this
               Number
               [
               
                 Tria
                 sunt
                 Omnia
              
               .
               ]
               The
               Qaternary
               ,
               dedicated
               to
               Mercury
               ,
               is
               the
               first
               even
               and
               square
               number
               ,
               highly
               esteem'd
               by
               the
               Pythagoreans
               ,
               because
               it
               contains
               the
               grand
               number
               of
               Ten
               ,
               (
               for
               1
               ,
               2
               ,
               3
               ,
               4
               ,
               put
               together
               ,
               make
               Ten
               ;
               )
               and
               by
               the
               Jews
               ,
               upon
               the
               Art
               of
               the
               Divine
               Tetragrammaton
               ,
               or
               Name
               of
               four
               Letters
               .
               Moreover
               ,
               there
               are
               four
               Elements
               ,
               four
               Seasons
               ,
               four
               Humours
               ,
               four
               Ages
               ,
               and
               four
               Cardinal
               Virtues
               .
               As
               for
               the
               Quinary
               ,
               we
               see
               there
               are
               five
               most
               Simple
               Bodies
               in
               Nature
               ,
               five
               Senses
               ,
               and
               five
               Fingers
               on
               a
               Hand
               .
               The
               Senary
               ,
               according
               to
               Saint
               Jerome
               ,
               contains
               the
               mysterie
               of
               the
               Creatures
               ,
               because
               it
               arises
               from
               the
               double
               proportion
               of
               the
               quaternary
               to
               the
               binary
               .
               Nevertheless
               the
               Septenary
               ha's
               been
               accounted
               the
               most
               mysterious
               of
               all
               ;
               because
               't
               is
               compounded
               of
               the
               first
               odd
               number
               ,
               and
               first
               even
               Square
               ,
               namely
               ,
               three
               and
               four
               .
               And
               't
               is
               held
               ,
               that
               by
               virtue
               of
               this
               number
               ,
               the
               seventh
               Son
               born
               of
               the
               same
               Mother
               ,
               without
               any
               interposition
               of
               the
               other
               sex
               ,
               hath
               a
               particular
               gift
               of
               doing
               cures
               .
               Orpheus
               so
               esteem'd
               the
               Octonary
               ,
               that
               he
               swore
               onely
               by
               it
               and
               the
               Eight
               Deities
               ,
               to
               wit
               ,
               the
               four
               Elements
               ,
               the
               Sun
               ,
               the
               Moon
               ,
               Light
               ,
               and
               Darkness
               .
               This
               number
               was
               alwayes
               held
               for
               the
               Emblem
               of
               Justice
               ,
               because
               't
               is
               the
               first
               Cube
               ,
               and
               hath
               a
               most
               perfect
               equality
               in
               all
               its
               parts
               .
               The
               Novenary
               being
               compounded
               of
               three
               Triads
               ,
               (
               the
               first
               odd
               and
               most
               perfect
               number
               )
               is
               also
               of
               great
               efficacy
               ;
               whence
               the
               Heavens
               ,
               the
               Muses
               ,
               and
               the
               orders
               of
               Angels
               have
               been
               compriz'd
               in
               it
               .
               Lastly
               ,
               the
               Denary
               ,
               which
               is
               the
               first
               conjoyned
               number
               ,
               includes
               all
               the
               preceding
               .
               By
               all
               which
               it
               appears
               ,
               that
               there
               is
               some
               efficacy
               not
               onely
               in
               numbers
               in
               general
               ,
               but
               also
               in
               every
               one
               in
               particular
               .
            
             
               The
               Fifth
               said
               ,
               That
               which
               is
               most
               considerable
               in
               number
               ,
               is
               ,
               that
               't
               is
               the
               most
               sensible
               exemplar
               of
               the
               Deity
               ,
               of
               whom
               you
               cannot
               
               conceive
               so
               many
               perfections
               ,
               but
               there
               will
               still
               remain
               more
               to
               be
               imagin'd
               ;
               as
               you
               cannot
               ad
               so
               many
               numbers
               together
               ,
               but
               you
               may
               yet
               add
               more
               .
               This
               is
               peculiar
               to
               it
               ,
               that
               there
               is
               a
               least
               number
               ,
               to
               wit
               ,
               two
               ,
               but
               no
               greatest
               ,
               because
               you
               may
               alwayes
               assign
               a
               greater
               .
               Yet
               there
               's
               no
               number
               ,
               how
               great
               sover
               ,
               but
               may
               be
               expressed
               .
               For
               set
               down
               a
               thousand
               figures
               in
               a
               row
               ,
               and
               as
               many
               below
               them
               ,
               multiply
               the
               one
               by
               the
               other
               ,
               the
               sand
               of
               the
               sea
               do's
               not
               equal
               this
               number
               .
               What
               will
               it
               be
               then
               ,
               if
               you
               multiply
               the
               same
               again
               ,
               which
               you
               may
               do
               as
               often
               as
               you
               please
               .
               Here
               writing
               will
               surpass
               speech
               ;
               for
               you
               cannot
               count
               it
               .
               It
               s
               perfection
               is
               also
               manifest
               ,
               in
               that
               the
               Philosophers
               knew
               not
               how
               to
               express
               the
               formes
               and
               essences
               of
               things
               better
               then
               by
               comparing
               them
               to
               numbers
               .
               For
               as
               every
               number
               is
               so
               perfect
               and
               complete
               a
               total
               in
               it self
               ,
               that
               you
               cannot
               add
               or
               diminish
               any
               thing
               from
               it
               ,
               and
               it
               remain
               the
               same
               number
               ;
               so
               are
               the
               essences
               of
               things
               .
               Moreover
               ,
               ▪
               t
               is
               particular
               to
               Man
               ;
               for
               he
               alone
               ,
               amongst
               all
               Creatures
               ,
               reasons
               ,
               speaks
               ,
               and
               computes
               .
               Whence
               Amphistides
               was
               adjudg'd
               a
               fool
               because
               he
               could
               not
               count
               above
               five
               .
               And
               Pythagoras
               assignes
               no
               other
               cause
               of
               the
               ratiocination
               of
               Man
               ,
               but
               this
               ,
               that
               he
               understands
               how
               to
               compute
               or
               reckon
               .
               For
               Number
               is
               made
               by
               order
               and
               connexion
               of
               many
               unites
               ,
               which
               actions
               cannot
               be
               perform'd
               but
               by
               the
               Understanding
               .
            
             
               The
               Sixth
               said
               ,
               Number
               being
               nothing
               in
               it self
               ,
               but
               a
               simple
               work
               of
               the
               Understanding
               ,
               cannot
               produce
               any
               real
               effect
               .
               And
               supposing
               it
               could
               ,
               yet
               Parity
               and
               Imparity
               are
               but
               accidental
               ,
               not
               substantial
               formes
               ;
               and
               therefore
               incapable
               of
               rendring
               a
               number
               more
               or
               less
               active
               .
               Which
               made
               Galen
               doubt
               whether
               Pythagoras
               could
               attribute
               so
               much
               power
               to
               it
               ,
               and
               yet
               be
               wise
               .
               For
               ,
               as
               for
               Plato
               ,
               't
               is
               very
               probable
               he
               ascrib'd
               this
               virtue
               to
               Formes
               and
               Essences
               ,
               which
               he
               termes
               Formal
               and
               Rational
               numbers
               ,
               rather
               then
               to
               real
               and
               true
               numbers
               abstracted
               from
               Essence
               .
               Whereas
               some
               have
               divin'd
               prosperous
               and
               sinister
               accidents
               by
               the
               imparity
               or
               parity
               of
               the
               syllables
               in
               some
               person's
               name
               ,
               or
               whether
               should
               live
               longest
               the
               Husband
               or
               the
               Wife
               ,
               by
               the
               greater
               or
               less
               number
               of
               their
               letters
               ;
               this
               is
               rather
               to
               be
               referr'd
               to
               Chance
               then
               to
               any
               thing
               else
               .
            
             
               The
               Seventh
               said
               ,
               Nature
               makes
               all
               her
               works
               in
               Number
               ,
               since
               she
               makes
               them
               in
               Time
               ,
               which
               is
               the
               number
               of
               Motion
               .
               Yet
               't
               is
               not
               Number
               that
               acts
               ,
               but
               Nature
               alone
               .
               For
               Number
               is
               incapable
               of
               all
               action
               ,
               having
               no
               essence
               of
               it self
               ,
               but
               by
               accident
               ,
               and
               not
               so
               much
               as
               an
               essence
               of
               reason
               .
               For
               the
               Understanding
               conjoyning
               many
               unites
               together
               ,
               which
               are
               indivisibles
               ,
               and
               consequently
               negations
               ,
               frames
               a
               number
               .
               And
               if
               many
               unites
               of
               substance
               cannot
               make
               a
               real
               total
               it self
               ,
               much
               less
               can
               many
               unites
               of
               Quantities
               .
            
          
           
             
             
               II.
               Of
               the
               Visible
               Species
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               there
               is
               nothing
               barren
               in
               Nature
               ,
               but
               every
               thing
               incessantly
               produces
               its
               like
               .
               Which
               is
               no
               less
               wonderful
               then
               the
               first
               Creation
               ,
               the
               power
               of
               which
               God
               seemes
               by
               this
               productive
               virtue
               to
               have
               communicated
               to
               Creatures
               .
               But
               that
               which
               surpasses
               all
               admiration
               ,
               is
               ,
               that
               even
               the
               most
               gross
               and
               material
               things
               incessantly
               emit
               out
               of
               themselves
               infinite
               ,
               species
               which
               are
               so
               many
               pourtraitures
               and
               resemblances
               ,
               more
               exquisite
               and
               excellent
               then
               their
               Original
               .
               And
               being
               every
               thing
               ha's
               its
               sphere
               of
               activity
               ,
               these
               species
               are
               diffus'd
               in
               the
               Air
               ,
               and
               other
               diaphanous
               mediums
               ,
               to
               a
               certain
               distance
               ,
               unless
               they
               meet
               with
               opake
               and
               terminated
               bodies
               ,
               which
               hinder
               them
               from
               passing
               further
               ,
               and
               interrupt
               their
               continuity
               with
               their
               source
               ,
               either
               reflecting
               them
               ,
               as
               it
               happens
               when
               the
               opposite
               body
               is
               so
               exactly
               polish'd
               that
               it
               equally
               sends
               back
               all
               the
               parts
               of
               the
               species
               without
               mutilation
               ;
               or
               onely
               stopping
               them
               ,
               as
               all
               other
               bodies
               do
               .
               Our
               Sight
               goes
               not
               to
               seek
               Objects
               ,
               but
               they
               insinuate
               themselves
               into
               it
               by
               their
               species
               ;
               whence
               it
               is
               that
               in
               a
               Looking-glass
               we
               behold
               a
               person
               that
               stands
               behind
               us
               .
               Moreover
               ,
               all
               Sensation
               being
               a
               Passion
               ,
               according
               to
               Aristotle
               ,
               as
               Hearing
               is
               made
               by
               the
               reception
               of
               sounds
               ,
               so
               must
               Seeing
               by
               the
               reception
               of
               the
               Visible
               Species
               ;
               nor
               must
               this
               sense
               be
               in
               a
               worse
               condition
               then
               the
               rest
               ,
               who
               are
               not
               at
               the
               trouble
               to
               go
               to
               seek
               their
               Objects
               ,
               but
               onely
               to
               receive
               them
               .
               An
               undoubted
               proof
               whereof
               is
               administred
               by
               the
               great
               conformity
               which
               is
               between
               the
               Seeing
               ,
               Hearing
               ,
               and
               Smelling
               ,
               especially
               between
               the
               two
               former
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Visible
               Species
               are
               a
               reflection
               of
               light
               ,
               which
               is
               various
               according
               to
               the
               different
               colour
               and
               figure
               of
               the
               Objects
               :
               Whence
               it
               is
               that
               a
               Concave
               glass
               reflects
               not
               onely
               the
               species
               but
               also
               light
               and
               heat
               ,
               augmented
               by
               the
               union
               of
               their
               scatter'd
               rayes
               into
               a
               point
               .
               Now
               these
               Species
               are
               carry'd
               into
               the
               Eye
               ;
               and
               as
               one
               nayle
               drives
               another
               ,
               and
               the
               agitated
               Water
               or
               Air
               thrusts
               that
               which
               is
               next
               it
               ,
               so
               the
               tunicles
               and
               humours
               of
               the
               Eye
               being
               struck
               by
               the
               Species
               the
               Spirits
               are
               stirr'd
               by
               the
               same
               means
               ,
               and
               take
               the
               form
               of
               the
               Species
               according
               as
               they
               arrive
               ;
               as
               when
               the
               Air
               is
               inclos'd
               in
               a
               rock
               is
               struck
               by
               the
               Species
               of
               some
               sound
               ,
               it
               puts
               on
               the
               form
               of
               the
               Species
               of
               this
               sound
               ,
               and
               issuing
               forth
               of
               its
               cavity
               with
               this
               borrow'd
               form
               ,
               makes
               the
               voice
               which
               we
               call
               an
               Echo
               .
               These
               Species
               being
               receiv'd
               by
               the
               Spirits
               ,
               are
               by
               them
               carry'd
               to
               the
               
                 Common
                 Sense
              
               and
               the
               Imagination
               ;
               and
               then
               ,
               (
               after
               the
               example
               of
               this
               Faculty
               )
               the
               Intellect
               formes
               the
               like
               in
               it self
               ,
               which
               are
               more
               spiritual
               and
               incorporeal
               then
               the
               first
               ,
               and
               which
               at
               length
               it
               commits
               to
               the
               custody
               of
               the
               Memory
               ,
               to
               make
               use
               of
               the
               same
               in
               fitting
               time
               and
               place
               .
            
             
               The
               Third
               said
               ,
               That
               the
               greatest
               difficulty
               arising
               about
               these
               Visible
               Species
               ,
               is
               ,
               how
               those
               of
               each
               different
               object
               of
               
               the
               same
               place
               can
               fill
               it
               all
               ,
               and
               nevertheless
               all
               these
               Species
               together
               not
               fill
               it
               more
               ;
               yea
               ,
               not
               confound
               and
               hinder
               one
               the
               other
               from
               being
               as
               well
               seen
               as
               if
               there
               were
               but
               one
               Object
               .
               'T
               is
               otherwise
               in
               sounds
               and
               smells
               ,
               which
               being
               various
               give
               not
               a
               distinct
               perception
               of
               any
               one
               ,
               but
               a
               medley
               of
               all
               .
               Now
               the
               reason
               hereof
               seemes
               to
               be
               ,
               because
               the
               Visible
               Species
               alter
               not
               the
               Air
               ,
               as
               odours
               which
               are
               corporeal
               do
               ;
               (
               as
               appears
               in
               that
               they
               make
               us
               healthy
               and
               sick
               )
               and
               't
               is
               not
               needful
               for
               the
               Eye
               to
               paint
               them
               anew
               ,
               as
               the
               Ear
               new
               frames
               all
               sounds
               ,
               which
               cannot
               be
               done
               but
               successively
               ;
               the
               deep
               tone
               ,
               (
               for
               example
               )
               being
               constrain'd
               to
               attend
               at
               the
               portal
               of
               the
               Ear
               ,
               till
               the
               shrill
               be
               new
               form'd
               in
               it
               .
               Whence
               ariseth
               the
               confusion
               of
               sounds
               .
            
             
               The
               Fourth
               said
               ,
               As
               the
               Visible
               Species
               are
               not
               mix'd
               together
               in
               a
               Looking-glass
               ,
               but
               all
               appear
               distinctly
               ,
               although
               the
               dimensions
               of
               the
               glass
               be
               very
               small
               in
               respect
               of
               the
               extent
               and
               number
               of
               the
               objects
               ,
               because
               the
               Species
               concur
               there
               in
               a
               direct
               line
               ,
               and
               are
               terminated
               as
               in
               a
               point
               ,
               which
               is
               capable
               to
               lodge
               them
               ,
               being
               they
               are
               immaterial
               :
               So
               it
               is
               with
               the
               same
               Species
               in
               reference
               to
               the
               Air
               ,
               through
               the
               least
               part
               whereof
               't
               is
               a
               less
               wonder
               that
               many
               of
               them
               pass
               without
               penetration
               ,
               then
               to
               observe
               the
               actions
               of
               our
               Memory
               ;
               in
               one
               point
               of
               which
               infinite
               Species
               ,
               not
               onely
               visible
               ,
               but
               those
               introduc'd
               by
               all
               other
               senses
               ,
               remain
               for
               a
               long
               time
               ,
               yea
               ,
               during
               all
               our
               lives
               ;
               notwithstanding
               their
               society
               seem
               very
               incompatible
               .
               But
               although
               Objects
               send
               their
               Images
               towards
               the
               Sight
               ,
               yet
               the
               Eye
               emits
               the
               most
               subtile
               and
               active
               Spirits
               to
               receive
               them
               ,
               which
               it
               hath
               for
               this
               purpose
               .
               Hence
               it
               is
               that
               to
               see
               a
               thing
               distinctly
               ,
               we
               contract
               our
               Eyes
               ,
               or
               shut
               one
               of
               them
               ;
               to
               the
               end
               the
               visual
               beams
               may
               be
               more
               strengthened
               by
               being
               more
               united
               .
               'T
               is
               through
               the
               dissipation
               of
               these
               spirits
               that
               the
               Eye
               grows
               weary
               with
               seeing
               ;
               and
               old
               men
               ,
               those
               who
               watch
               ,
               read
               ,
               or
               addict
               themselves
               to
               women
               too
               much
               ,
               see
               not
               very
               clear
               ;
               and
               on
               the
               contrary
               ,
               young
               persons
               ,
               and
               the
               cholerick
               ,
               whose
               spirits
               are
               more
               subtile
               ,
               have
               a
               very
               sharp
               Sight
               .
               But
               if
               Sight
               were
               performed
               without
               any
               Emission
               ,
               the
               Basilisk
               should
               not
               kill
               by
               its
               aspect
               ;
               the
               Wolf
               perceiving
               a
               man
               first
               should
               not
               make
               him
               hoarse
               ;
               women
               should
               not
               infect
               Looking-glasses
               at
               certain
               times
               ;
               those
               who
               have
               sore
               Eyes
               should
               not
               communicate
               their
               infirmity
               to
               others
               by
               beholding
               them
               ,
               or
               being
               beheld
               by
               them
               :
               Lastly
               ,
               old
               hags
               could
               not
               bewitch
               Children
               by
               the
               Sight
               ,
               and
               Lambs
               too
               ,
               by
               the
               report
               of
               Virgil
               ,
               if
               the
               visual
               spirits
               which
               they
               send
               forth
               were
               not
               corrupted
               .
            
             
               The
               Fifth
               said
               ,
               If
               the
               Eye
               send
               any
               thing
               towards
               the
               Object
               ,
               it
               must
               be
               either
               a
               substance
               or
               an
               accident
               .
               An
               incorporal
               substance
               it
               cannot
               be
               ,
               for
               then
               a
               man
               should
               emit
               his
               Soul
               ,
               or
               part
               of
               it
               ,
               which
               is
               absurd
               ;
               besides
               ,
               that
               of
               other
               Animals
               ,
               whose
               Souls
               are
               confessedly
               corporeal
               ,
               some
               see
               better
               then
               we
               .
               Nor
               can
               it
               be
               a
               body
               ,
               for
               no
               body
               is
               mov'd
               in
               an
               instant
               ;
               and
               yet
               as
               soon
               as
               we
               open
               our
               Eyes
               we
               behold
               the
               Stars
               ;
               yea
               ,
               we
               see
               
               much
               sooner
               then
               we
               hear
               ,
               and
               behold
               the
               Lightning
               before
               we
               hear
               the
               Thunder
               which
               preceded
               it
               .
               Nor
               is
               it
               any
               of
               the
               Animal
               Spirits
               that
               issues
               forth
               ;
               from
               whence
               should
               such
               a
               quantity
               be
               produc'd
               as
               to
               reach
               as
               far
               as
               the
               Firmament
               ?
               Neither
               is
               it
               an
               accident
               ,
               since
               't
               is
               against
               Nature
               for
               an
               accident
               to
               go
               from
               one
               subject
               to
               another
               .
               Now
               this
               difficulty
               may
               serve
               for
               an
               excuse
               to
               Cardinal
               Perron
               ,
               when
               before
               Henry
               III
               ,
               he
               was
               gravel'd
               with
               this
               Riddle
               ,
               
                 I
                 am
                 a
                 man
                 and
                 no
                 man
                 ,
                 I
                 have
                 neither
                 body
                 nor
                 soul
                 ,
                 I
                 am
                 neither
                 shadow
                 nor
                 picture
                 ,
                 and
                 yet
                 I
                 am
                 seen
              
               ;
               by
               which
               was
               meant
               the
               species
               of
               a
               man
               beholding
               himself
               in
               a
               glass
               .
               Lastly
               ,
               either
               these
               visual
               rayes
               return
               back
               to
               their
               quarters
               ,
               after
               they
               have
               been
               abroad
               to
               receive
               the
               Visible
               Species
               ;
               (
               and
               then
               Nature
               should
               labour
               in
               vain
               by
               going
               to
               seek
               that
               which
               comes
               of
               its
               own
               accord
               )
               or
               else
               they
               return
               not
               ,
               and
               so
               the
               vision
               should
               not
               be
               made
               in
               the
               Eye
               ,
               but
               in
               the
               Air.
               
            
          
        
         
           
             CONFERENCE
             XLVIII
             .
          
           
             
               I.
               Whether
               every
               thing
               that
               nourishes
               an
               Animal
               ought
               to
               have
               life
               .
               II.
               Of
               Courage
               .
            
          
           
             
               I.
               Whether
               every
               thing
               that
               nourishes
               an
               Animal
               ought
               to
               have
               Life
               .
            
             
               EVery
               thing
               in
               the
               world
               is
               effected
               by
               an
               order
               and
               disposition
               of
               causes
               and
               means
               subalternate
               ▪
               one
               to
               another
               .
               God
               makes
               himself
               known
               to
               Men
               by
               the
               marvellous
               effects
               of
               Nature
               .
               The
               immaterial
               and
               incorruptible
               Heavens
               communicate
               their
               virtues
               and
               influences
               here
               below
               ;
               first
               ,
               through
               the
               Element
               of
               Fire
               ,
               which
               is
               most
               subtile
               ,
               and
               then
               through
               the
               Air
               which
               is
               most
               pure
               in
               the
               upper
               Region
               ,
               more
               gross
               in
               the
               middle
               ,
               and
               in
               the
               lower
               infected
               by
               the
               vapours
               and
               exhalations
               of
               the
               Water
               and
               Earth
               ,
               and
               all
               compounds
               ;
               in
               the
               production
               whereof
               Nature
               observes
               such
               order
               as
               that
               she
               begins
               alwayes
               with
               the
               more
               simple
               ,
               and
               never
               passes
               from
               one
               extremity
               to
               another
               without
               a
               medium
               .
               Thus
               the
               Plant
               springeth
               out
               of
               the
               ground
               like
               an
               herb
               ,
               becomes
               a
               shrub
               ,
               and
               then
               a
               tree
               .
               The
               Embryo
               lives
               onely
               a
               vegetable
               life
               at
               first
               ,
               then
               arrives
               to
               motion
               ,
               and
               lastly
               ,
               is
               indu'd
               with
               reason
               .
               Even
               in
               civil
               life
               too
               speedy
               advancements
               are
               taken
               ill
               ,
               whereas
               he
               who
               grows
               great
               by
               degrees
               do's
               not
               so
               much
               offend
               the
               Minds
               of
               others
               ,
               and
               provokes
               less
               jealousie
               .
               Hence
               also
               the
               deaths
               ,
               and
               especially
               the
               violent
               ,
               astonish
               us
               more
               then
               the
               births
               of
               Men
               ,
               because
               they
               come
               into
               the
               world
               ,
               and
               grow
               up
               by
               little
               and
               little
               ,
               but
               are
               cut
               off
               in
               a
               moment
               .
               So
               likewise
               the
               burning
               of
               Cities
               ,
               and
               overthrow
               of
               States
               ,
               cause
               the
               more
               admiration
               ,
               because
               sudden
               vicissitudes
               seem
               less
               conformable
               to
               the
               order
               of
               Nature
               then
               their
               progressive
               erections
               .
               That
               which
               is
               observ'd
               in
               the
               composition
               and
               generation
               of
               bodies
               holds
               also
               in
               their
               
               nutrition
               ,
               for
               both
               of
               them
               proceed
               from
               the
               same
               Faculty
               ,
               and
               are
               almost
               the
               same
               thing
               .
               For
               to
               nourish
               ,
               is
               to
               be
               chang'd
               into
               the
               substance
               of
               that
               which
               is
               nourish'd
               .
               Nature
               makes
               no
               change
               from
               one
               term
               to
               another
               by
               a
               violent
               motion
               and
               progress
               ,
               but
               by
               little
               and
               little
               ,
               of
               a
               matter
               capable
               of
               being
               converted
               into
               the
               substance
               of
               the
               living
               thing
               ;
               as
               onely
               that
               is
               which
               hath
               life
               ,
               it
               being
               as
               impossible
               to
               make
               a
               living
               thing
               of
               that
               which
               never
               was
               such
               ,
               and
               consequently
               whose
               matter
               hath
               no
               disposition
               to
               become
               such
               ,
               as
               't
               is
               to
               make
               a
               thing
               be
               which
               cannot
               be
               .
            
             
               The
               Second
               said
               ,
               (
               setting
               aside
               Cardan's
               opinion
               who
               extends
               life
               even
               to
               Stones
               )
               as
               there
               are
               three
               orders
               of
               living
               things
               ,
               so
               there
               are
               three
               that
               have
               need
               of
               nutrition
               ,
               Plants
               ,
               Animals
               and
               Men.
               Plants
               are
               nourish'd
               with
               the
               juice
               of
               the
               earth
               ;
               Animals
               ,
               for
               the
               most
               part
               ,
               with
               Plants
               ;
               and
               Men
               better
               with
               the
               Flesh
               of
               Animals
               ,
               then
               with
               any
               other
               thing
               ,
               by
               reason
               of
               the
               resemblance
               of
               their
               natures
               .
               The
               first
               order
               is
               not
               here
               spoken
               of
               ,
               because
               Plants
               must
               needs
               be
               nourish'd
               with
               that
               which
               hath
               not
               had
               life
               ,
               unless
               we
               will
               say
               ,
               that
               the
               universal
               spirit
               informing
               the
               earth
               gives
               it
               vertue
               to
               produce
               and
               nourish
               them
               .
               The
               two
               latter
               are
               only
               in
               question
               ,
               and
               I
               think
               it
               no
               more
               inconvenient
               that
               what
               hath
               not
               had
               life
               may
               serve
               for
               aliment
               ,
               and
               be
               converted
               into
               the
               substance
               of
               a
               living
               creature
               ,
               then
               that
               the
               earth
               and
               water
               (
               simple
               elements
               in
               respect
               of
               a
               Plant
               )
               are
               assimilated
               by
               it
               and
               made
               partakers
               of
               vegetable
               life
               .
               For
               as
               fire
               makes
               green
               wood
               combustible
               by
               exsiccating
               its
               humidity
               ;
               so
               an
               Animal
               may
               render
               such
               matter
               fit
               for
               its
               nourishment
               which
               was
               not
               so
               before
               .
               Not
               only
               the
               Oestrich
               is
               nourish'd
               with
               Iron
               which
               it
               digests
               ,
               Pigeons
               and
               Pullen
               with
               gravel
               ,
               the
               stones
               of
               which
               are
               found
               in
               their
               crops
               smooth
               and
               round
               ;
               but
               also
               men
               may
               be
               nourish'd
               with
               bread
               made
               of
               earth
               .
               And
               the
               Spaniards
               are
               much
               addicted
               to
               the
               use
               of
               an
               earth
               call'd
               Soccolante
               which
               they
               mingle
               with
               water
               and
               sugar
               ;
               its
               terrene
               consistence
               refuting
               their
               opinion
               who
               hold
               it
               to
               be
               the
               juice
               of
               a
               Plant.
               Yea
               ,
               some
               in
               Sieges
               have
               supported
               their
               lives
               with
               inanimate
               things
               ,
               as
               with
               bread
               of
               Slate
               ▪
               as
               't
               is
               reported
               of
               that
               of
               Sancerre
               .
               And
               ,
               moreover
               ,
               't
               is
               manifest
               that
               some
               sick
               people
               are
               nourish'd
               with
               water
               alone
               for
               many
               days
               together
               .
            
             
               The
               Third
               said
               ,
               Nutrition
               is
               made
               by
               the
               help
               of
               heat
               ,
               which
               alters
               and
               divides
               the
               aliments
               ,
               and
               reduces
               them
               to
               a
               most
               simple
               substance
               ,
               capable
               of
               being
               converted
               into
               every
               similary
               part
               ;
               the
               property
               of
               heat
               being
               to
               separate
               heterogeneous
               things
               ,
               and
               conjoyn
               those
               of
               the
               same
               nature
               .
               Hence
               ,
               things
               least
               compounded
               are
               more
               easily
               assimilated
               .
               And
               as
               among
               Medicaments
               ,
               so
               among
               aliments
               ,
               the
               more
               simple
               are
               the
               best
               ,
               and
               make
               fewest
               excrements
               .
               The
               air
               doth
               not
               only
               refresh
               the
               natural
               heat
               ,
               but
               serves
               for
               food
               and
               aliment
               to
               the
               spirits
               ,
               our
               best
               and
               noblest
               parts
               ;
               with
               which
               air
               alone
               ,
               as
               the
               common
               opinion
               holds
               ,
               the
               Camelion
               is
               nourish'd
               ,
               as
               the
               Grashopper
               
               with
               dew
               which
               is
               nothing
               but
               concreted
               air
               ;
               and
               the
               Jews
               were
               fed
               fourty
               years
               with
               Manna
               ,
               which
               is
               a
               kind
               of
               dew
               (
               for
               the
               Scripture
               saith
               it
               vanish'd
               with
               the
               heat
               of
               the
               Sun
               )
               yea
               ,
               the
               Manna
               which
               is
               found
               at
               this
               day
               in
               Calabria
               &
               other
               places
               is
               capable
               of
               nourishing
               an
               animal
               ,
               and
               yet
               it
               never
               had
               life
               ,
               but
               fall's
               from
               heaven
               upon
               the
               stones
               ,
               from
               which
               it
               is
               collected
               .
               The
               same
               may
               be
               said
               of
               hony
               ,
               which
               is
               a
               kind
               of
               dew
               too
               falling
               upon
               the
               leaves
               &
               flowers
               of
               Plants
               ,
               and
               serving
               for
               food
               to
               Bees
               who
               only
               gather
               it
               ,
               without
               other
               preparation
               .
               And
               a
               sort
               of
               Flyes
               call'd
               Pyraustae
               live
               with
               nothing
               but
               fire
               ,
               as
               many
               Fishes
               do
               of
               plain
               water
               ,
               Moles
               and
               Worms
               of
               simple
               earth
               .
               Antimony
               and
               divers
               other
               Minerals
               ,
               purg'd
               from
               their
               malignant
               qualities
               ,
               serve
               for
               aliment
               ;
               and
               they
               who
               are
               expert
               in
               Chymistry
               make
               a
               kind
               of
               bread
               of
               them
               .
               The
               Magistery
               of
               Pearls
               and
               Coral
               ,
               many
               precious
               Stones
               ,
               and
               Gold
               it self
               ,
               by
               the
               consent
               of
               all
               antiquity
               ,
               wonderfully
               repair
               our
               radical
               moisture
               by
               their
               fix'd
               spirits
               ;
               whence
               they
               are
               call'd
               Cordials
               .
            
             
               The
               Fourth
               said
               ,
               If
               man
               were
               homogeneous
               and
               all
               of
               a
               piece
               ,
               he
               would
               be
               not
               only
               immortal
               ,
               according
               to
               Hippocrates
               ,
               but
               need
               no
               food
               ,
               which
               is
               necessary
               only
               for
               reparation
               of
               what
               substance
               is
               consum'd
               ;
               now
               nothing
               would
               be
               destroy'd
               in
               man
               ,
               were
               it
               not
               for
               the
               heterogeneous
               pieces
               of
               which
               he
               is
               made
               up
               .
               Wherefore
               since
               we
               are
               nourish'd
               with
               the
               same
               things
               whereof
               we
               are
               compos'd
               ,
               and
               we
               are
               not
               compos'd
               of
               one
               pure
               and
               simple
               element
               ,
               but
               of
               four
               ,
               it
               follows
               ,
               that
               whatever
               nourishes
               us
               must
               be
               mix'd
               of
               those
               four
               Elements
               ;
               and
               therefore
               the
               more
               compounded
               it
               is
               ,
               as
               animate
               things
               are
               ,
               the
               more
               proper
               it
               is
               to
               nourish
               .
               Otherwise
               were
               the
               aliment
               pure
               ,
               it
               could
               not
               be
               assimilated
               .
               And
               although
               it
               could
               be
               assimilated
               ,
               yet
               it
               could
               not
               nourish
               the
               whole
               body
               ,
               but
               only
               either
               the
               terrestrial
               parts
               ,
               if
               it
               were
               earth
               ;
               or
               the
               humours
               ,
               if
               it
               were
               water
               ;
               or
               the
               spirits
               ,
               if
               it
               were
               fire
               or
               air
               .
            
             
               The
               Fifth
               said
               ,
               The
               life
               of
               man
               cost
               Nature
               dear
               ,
               if
               it
               must
               be
               maintain'd
               at
               the
               expence
               of
               so
               many
               other
               animals
               lives
               .
               If
               you
               say
               ,
               that
               being
               made
               for
               man
               ,
               the
               greatest
               happiness
               that
               can
               befall
               them
               is
               to
               serve
               him
               in
               something
               though
               by
               the
               loss
               of
               their
               lives
               .
               But
               this
               is
               rather
               a
               fair
               excuse
               to
               cover
               our
               cruelty
               and
               luxury
               ;
               seeing
               Animals
               are
               no
               more
               proper
               then
               Plants
               to
               nourish
               man.
               Witness
               our
               first
               Fathers
               ,
               before
               the
               flood
               ,
               who
               were
               so
               long-liv'd
               although
               they
               liv'd
               not
               of
               flesh
               .
               Whence
               't
               is
               inferr'd
               too
               that
               inanimate
               things
               may
               nourish
               us
               better
               then
               Plants
               .
               For
               the
               taste
               is
               an
               ill
               judge
               in
               this
               cause
               ;
               the
               Eele
               ,
               amongst
               animals
               ,
               and
               the
               Peach
               ,
               amongst
               fruits
               ,
               affording
               the
               worst
               nourishment
               ,
               though
               they
               rellish
               most
               deliciously
               .
               The
               Similitude
               of
               substance
               is
               of
               little
               consideration
               ;
               for
               Animals
               live
               not
               of
               their
               like
               ,
               and
               the
               Cannibals
               are
               ordinarily
               all
               Leprous
               .
               That
               a
               thing
               may
               be
               food
               ,
               't
               is
               sufficient
               that
               it
               have
               an
               humidity
               or
               substance
               proportionate
               to
               ours
               ,
               in
               what
               order
               of
               things
               soever
               it
               be
               found
               .
               And
               nature
               has
               had
               no
               less
               care
               of
               nourishing
               an
               animal
               then
               of
               healing
               it
               ,
               but
               she
               has
               endu'd
               all
               
               sublunary
               bodies
               with
               properties
               medicinal
               to
               man.
               Lastly
               ,
               we
               cannot
               reckon
               among
               Plants
               those
               excrescenses
               which
               we
               call
               Truffes
               ,
               and
               are
               held
               to
               be
               produc'd
               by
               thunder
               in
               some
               kinds
               of
               earth
               ,
               whence
               they
               are
               gather'd
               ;
               and
               yet
               they
               nourish
               extremely
               .
            
             
               The
               Sixth
               said
               ,
               When
               that
               which
               enters
               into
               the
               Stomack
               is
               alter'd
               by
               it
               ,
               't
               is
               call'd
               aliment
               ;
               for
               heat
               is
               the
               chief
               Agent
               by
               which
               it
               is
               united
               and
               assimulated
               ;
               whence
               it
               comes
               to
               pass
               that
               according
               to
               the
               diversity
               of
               this
               heat
               ,
               Hemlock
               serves
               for
               nourishment
               to
               the
               Starlings
               ,
               but
               kills
               man.
               Now
               to
               judge
               whether
               that
               which
               hath
               had
               life
               be
               more
               proper
               for
               nutrition
               then
               that
               which
               hath
               not
               ;
               we
               need
               only
               consider
               upon
               which
               of
               the
               two
               the
               natural
               faculty
               which
               disperses
               this
               heat
               acts
               most
               powerfully
               ;
               which
               ,
               no
               doubt
               ,
               it
               doth
               upon
               that
               which
               hath
               had
               life
               ,
               since
               it
               hath
               the
               conditions
               requisite
               to
               food
               ,
               being
               in
               some
               sort
               like
               ,
               as
               having
               been
               alive
               ;
               and
               also
               qualifi'd
               to
               become
               so
               again
               ,
               because
               when
               a
               form
               forsakes
               its
               subject
               it
               leaves
               dispositions
               in
               it
               for
               a
               like
               form
               to
               ensue
               ;
               't
               is
               also
               in
               some
               sort
               unlike
               ,
               being
               actually
               destitute
               of
               life
               .
               Wherefore
               as
               that
               which
               hath
               life
               really
               cannot
               nourish
               a
               living
               thing
               because
               of
               its
               total
               resemblance
               ,
               and
               there
               is
               no
               action
               between
               things
               alike
               ,
               otherwise
               a
               thing
               might
               act
               against
               it self
               ,
               since
               nothing
               is
               more
               like
               to
               any
               thing
               then
               it self
               .
               So
               that
               which
               never
               had
               life
               cannot
               nourish
               an
               animal
               ,
               by
               reason
               of
               its
               intire
               dissimilitude
               ,
               and
               because
               between
               things
               wholly
               unlike
               there
               is
               no
               action
               .
            
          
           
             
               II.
               Of
               Courage
               .
            
             
               Upon
               the
               second
               Point
               ;
               If
               't
               is
               worthy
               admiration
               that
               amongst
               Animals
               a
               little
               dog
               gives
               chase
               to
               a
               multitude
               of
               Oxen
               (
               whence
               the
               Hebrews
               call
               a
               Dog
               Cheleb
               ,
               that
               is
               to
               say
               ,
               All
               heart
               ,
               in
               regard
               of
               his
               courage
               )
               't
               is
               more
               to
               be
               wonder'd
               that
               amongst
               men
               who
               are
               of
               the
               same
               species
               ,
               and
               fram'd
               after
               the
               same
               manner
               ,
               one
               puts
               to
               flight
               three
               others
               ,
               greater
               ,
               stronger
               and
               oftentimes
               more
               dextrous
               then
               himself
               .
               The
               cause
               hereof
               is
               attributed
               to
               heat
               ;
               but
               (
               besides
               that
               we
               see
               many
               sufficiently
               heated
               in
               every
               other
               action
               ,
               but
               cold
               when
               it
               comes
               to
               fighting
               ;
               )
               as
               they
               say
               there
               are
               good
               Grey-hounds
               of
               all
               sizes
               ,
               so
               there
               are
               great
               courages
               of
               all
               tempers
               ;
               and
               although
               the
               hair
               ,
               complexion
               ,
               stature
               ,
               and
               habit
               of
               body
               ,
               are
               the
               most
               sure
               witnesses
               ,
               yet
               every
               body
               knows
               that
               there
               are
               valiant
               men
               found
               of
               all
               hairs
               and
               statures
               ,
               yea
               of
               all
               Ages
               ,
               the
               seeds
               of
               courage
               being
               manifest
               in
               children
               ,
               and
               the
               remainders
               in
               old
               men
               .
               It
               seems
               therefore
               that
               courage
               proceeds
               from
               the
               fitting
               and
               well
               proportion'd
               temper
               and
               structure
               of
               the
               heart
               and
               arteries
               ;
               for
               when
               these
               are
               too
               large
               ,
               the
               spirits
               are
               more
               languid
               ,
               and
               the
               actions
               less
               vigorous
               ,
               either
               to
               repell
               present
               dangers
               ,
               or
               meet
               those
               which
               are
               future
               .
               Yet
               the
               Cholerick
               are
               naturally
               more
               dispos'd
               to
               magnanimity
               ,
               the
               Phlegmatick
               and
               Melancholy
               less
               ,
               and
               the
               Sanguine
               are
               between
               both
               .
               Education
               also
               and
               custom
               are
               of
               great
               moment
               ,
               as
               we
               see
               Rope-dancers
               and
               Climbers
               perform
               
               strange
               feats
               with
               inimitable
               boldness
               ,
               because
               they
               have
               been
               us'd
               to
               walk
               upon
               Ropes
               ,
               and
               climb
               the
               Spires
               of
               Churches
               ,
               from
               their
               youth
               .
               So
               a
               child
               that
               has
               been
               accustom'd
               to
               dangers
               from
               his
               infancy
               will
               not
               fear
               any
               .
               Moreover
               ,
               Honour
               and
               Anger
               are
               great
               spurs
               to
               valour
               ,
               especially
               ,
               when
               the
               latter
               is
               sharpned
               by
               the
               desire
               of
               revenge
               ,
               which
               is
               excited
               by
               injury
               ,
               derision
               ,
               or
               ingratitude
               .
               Exhortations
               too
               are
               very
               effectual
               .
               And
               therefore
               when
               ever
               Caesar's
               Souldiers
               did
               not
               behave
               themselves
               well
               ,
               he
               observes
               that
               he
               had
               not
               had
               time
               to
               make
               a
               speech
               to
               them
               .
               Nor
               is
               Necessity
               and
               the
               consideration
               of
               present
               danger
               to
               be
               omitted
               ,
               for
               the
               greatest
               cowards
               oftentimes
               give
               proofs
               of
               courage
               upon
               urgent
               occasions
               ,
               when
               there
               's
               no
               hope
               of
               flight
               ;
               and
               one
               of
               the
               best
               wiles
               of
               a
               General
               is
               to
               take
               from
               his
               Souldiers
               all
               hope
               of
               retreat
               and
               safety
               otherwise
               then
               in
               victory
               .
               Example
               also
               prevails
               much
               ,
               both
               as
               to
               flying
               and
               to
               fighting
               .
               Wherefore
               those
               that
               run
               first
               ought
               to
               be
               punish'd
               without
               mercy
               ,
               as
               they
               who
               first
               enter
               a
               breach
               ,
               or
               are
               farthest
               engag'd
               amongst
               the
               enemies
               ,
               deserve
               great
               acknowledgement
               of
               their
               vertue
               .
               But
               particularly
               amongst
               persons
               acquainted
               and
               mutually
               affectionate
               ,
               courage
               is
               redoubled
               by
               the
               presence
               of
               the
               thing
               belov'd
               ;
               witness
               the
               sacred
               Legion
               of
               the
               Thebans
               .
               But
               the
               desire
               of
               honour
               and
               hope
               of
               reward
               are
               the
               most
               powerful
               incitements
               to
               valour
               .
               Upon
               which
               account
               the
               King's
               presence
               is
               always
               counted
               equivalent
               as
               all
               his
               Troops
               together
               .
            
             
               The
               Second
               said
               ,
               Courage
               is
               a
               vertue
               plac'd
               between
               boldness
               and
               fear
               .
               Yet
               it
               is
               chiefly
               conversant
               in
               moderating
               fear
               ,
               which
               is
               an
               expectation
               of
               evil
               .
               Amongst
               the
               evils
               and
               adversities
               which
               cause
               terrour
               to
               men
               ,
               some
               are
               to
               be
               fear'd
               by
               all
               ,
               and
               cannot
               be
               slighted
               by
               a
               vertuous
               man
               ,
               as
               ignominy
               ,
               punishment
               for
               a
               crime
               ,
               or
               other
               infamy
               .
               Others
               may
               be
               fear'd
               or
               despis'd
               without
               blame
               ,
               if
               our selves
               be
               not
               the
               causes
               of
               them
               ,
               as
               Poverty
               ,
               Exile
               and
               Sickness
               .
               And
               yet
               a
               man
               is
               never
               the
               more
               couragious
               for
               not
               fearing
               them
               .
               For
               a
               Prodigal
               is
               not
               couragious
               for
               not
               fearing
               Poverty
               ;
               an
               impudent
               fellow
               that
               hath
               lost
               all
               shame
               may
               easily
               despise
               banishment
               ,
               as
               Diogenes
               did
               ;
               and
               a
               Sot
               will
               be
               insensible
               of
               an
               incurable
               disease
               ,
               which
               a
               wise
               man
               supports
               patiently
               .
               Lastly
               ,
               some
               evils
               are
               to
               be
               contemn'd
               ,
               as
               all
               dangers
               and
               misfortunes
               which
               necessarily
               come
               to
               pass
               in
               life
               ,
               and
               death
               it self
               ;
               in
               the
               despising
               of
               which
               the
               greatness
               of
               courage
               principally
               appears
               ,
               especially
               in
               that
               which
               happens
               in
               the
               wars
               ,
               fighting
               for
               one's
               Prince
               and
               Country
               ,
               as
               being
               the
               most
               honourable
               and
               glorious
               of
               all
               .
            
             
               The
               Third
               said
               ,
               No
               vertue
               can
               keep
               us
               from
               fearing
               death
               ,
               which
               gave
               so
               great
               apprehension
               to
               the
               most
               wise
               ,
               and
               to
               our
               Lord
               himself
               ,
               and
               which
               Aristotle
               deservedly
               calls
               the
               most
               terrible
               of
               terribles
               ;
               the
               same
               Philosopher
               also
               teaching
               us
               that
               a
               vertuous
               man
               infinitely
               desires
               to
               live
               ,
               and
               ought
               to
               fear
               death
               ;
               because
               he
               accounts
               himself
               worthy
               of
               long
               life
               ,
               during
               which
               
               he
               may
               do
               service
               to
               others
               ,
               and
               he
               knows
               well
               that
               death
               will
               deprive
               him
               of
               all
               the
               goods
               of
               this
               world
               ;
               since
               well-being
               presupposes
               being
               .
               Therefore
               courage
               do's
               not
               wholly
               take
               away
               the
               fear
               of
               death
               ,
               no
               more
               then
               the
               sense
               of
               pain
               ,
               which
               is
               natural
               ;
               otherwise
               a
               couragious
               man
               ought
               to
               be
               insensible
               and
               stupid
               .
               But
               he
               governs
               this
               fear
               in
               such
               sort
               that
               it
               do's
               not
               hinder
               him
               from
               overcoming
               his
               enemy
               ,
               although
               it
               render
               him
               more
               prudent
               and
               circumspect
               in
               seeking
               fit
               means
               to
               attain
               thereunto
               .
               Herein
               he
               differs
               from
               the
               rash
               person
               ,
               who
               casting
               himself
               into
               dangers
               without
               having
               foreseen
               and
               maturely
               consider'd
               them
               ,
               becomes
               faint-hearted
               in
               the
               chiefest
               of
               the
               brunt
               .
            
             
               The
               Fourth
               said
               ,
               A
               couragious
               man
               is
               known
               by
               what
               he
               attempts
               without
               rashness
               ,
               and
               accomplishes
               without
               fear
               ;
               for
               he
               always
               represents
               to
               himself
               the
               danger
               greater
               then
               it
               is
               ,
               to
               the
               end
               ,
               to
               arm
               himself
               with
               strong
               resolutions
               ,
               which
               once
               taken
               't
               is
               impossible
               to
               make
               him
               retract
               .
               His
               courage
               proceeds
               neither
               from
               experience
               nor
               necessity
               ,
               nor
               desire
               of
               gain
               ,
               ignorance
               or
               stupidity
               ;
               but
               having
               well
               consider'd
               the
               danger
               ,
               and
               judg'd
               it
               honourable
               to
               resist
               it
               ,
               he
               doth
               so
               upon
               the
               sole
               account
               of
               vertue
               ,
               and
               shews
               himself
               indefatigable
               in
               undergoing
               toils
               ,
               and
               invincible
               even
               in
               death
               .
               'T
               is
               not
               enough
               that
               his
               cause
               be
               good
               ,
               he
               will
               end
               it
               by
               lawful
               means
               ,
               and
               had
               rather
               lose
               his
               right
               then
               attempt
               such
               as
               are
               unjustifiable
               and
               displeasing
               to
               his
               Prince
               .
               Therefore
               our
               Duellists
               must
               conclude
               that
               they
               abandon
               solid
               honour
               ,
               to
               follow
               its
               shadow
               ;
               since
               honourable
               and
               just
               are
               inseparable
               .
               The
               sword
               is
               his
               last
               remedy
               ,
               and
               he
               uses
               it
               more
               to
               defend
               then
               to
               assault
               ,
               but
               always
               with
               some
               kind
               of
               constraint
               ,
               and
               yet
               none
               wields
               it
               with
               more
               sureness
               and
               grace
               ,
               fear
               not
               causing
               him
               to
               make
               unseemly
               gestures
               .
               He
               hates
               nothing
               so
               much
               as
               vice
               .
               He
               speaks
               little
               but
               acts
               much
               ,
               liking
               rather
               to
               be
               seen
               then
               heard
               .
               He
               chuses
               not
               the
               kind
               of
               death
               ,
               but
               receives
               that
               which
               is
               offer'd
               ,
               in
               which
               nothing
               troubles
               him
               saving
               that
               it
               deprives
               him
               of
               the
               means
               to
               do
               his
               King
               and
               Country
               more
               service
               .
               If
               his
               ill
               fate
               make
               him
               a
               slave
               ,
               he
               will
               not
               employ
               death
               to
               deliver
               himself
               from
               servitude
               ,
               as
               Cato
               of
               Vtica
               did
               ,
               shewing
               thereby
               a
               figure
               of
               cowardize
               rather
               then
               of
               courage
               ;
               but
               he
               will
               so
               deport
               himself
               as
               to
               seem
               free
               in
               his
               bondage
               ,
               yea
               to
               have
               dominion
               over
               those
               who
               command
               him
               .
               In
               fine
               ,
               whether
               he
               be
               conqueror
               or
               conquer'd
               ,
               he
               loses
               nothing
               of
               his
               magnanimity
               ,
               but
               remains
               always
               like
               himself
               ,
               firm
               in
               his
               resolutions
               .
               To
               attain
               to
               which
               greatness
               of
               spirit
               't
               is
               not
               enough
               that
               the
               structure
               of
               the
               body
               be
               large
               ,
               or
               the
               heat
               of
               temper
               as
               great
               as
               that
               of
               Leonidas
               the
               Spartane
               ,
               Matthias
               the
               Emperour
               ,
               or
               the
               Pirate
               burnt
               alive
               at
               Gradisca
               by
               the
               Venetians
               ,
               the
               hearts
               of
               which
               three
               were
               found
               hairy
               ;
               there
               must
               be
               moreover
               an
               heroick
               soul
               ,
               informing
               this
               body
               .
            
             
               The
               Fifth
               alledg'd
               ,
               that
               the
               Original
               of
               courage
               is
               to
               be
               sought
               in
               the
               nobleness
               of
               extraction
               ,
               whether
               it
               be
               known
               or
               
               not
               .
               For
               though
               there
               seem
               to
               be
               some
               intervals
               in
               illustrious
               families
               proceeding
               from
               malignant
               influences
               ,
               or
               other
               impediment
               ;
               yet
               there
               is
               observ'd
               generally
               no
               less
               resemblance
               of
               children
               with
               their
               Ancestors
               in
               mind
               then
               in
               body
               ;
               Eagles
               never
               producing
               Doves
               ,
               nor
               Doves
               Eagles
               .
            
          
        
         
           
             CONFERENCE
             XLIX
             .
          
           
             
               I.
               Whether
               there
               be
               Specifical
               remedies
               to
               every
               Disease
               .
               II.
               Whether
               Tears
               proceed
               from
               Weakness
               .
            
          
           
             
               I.
               Whether
               there
               be
               Specifical
               remedies
               to
               every
               Disease
               .
            
             
               MEn
               ,
               in
               imitation
               of
               Nature
               ,
               always
               seek
               the
               shortest
               way
               .
               For
               which
               purpose
               they
               have
               thought
               fit
               to
               make
               maximes
               of
               every
               thing
               ;
               whereas
               ,
               to
               speak
               truth
               ,
               there
               is
               no
               maxime
               of
               any
               thing
               ;
               since
               by
               the
               most
               certain
               rule
               of
               all
               ,
               there
               is
               none
               so
               general
               but
               hath
               some
               exception
               ;
               yea
               some
               have
               so
               many
               exceptions
               that
               't
               is
               dubious
               on
               which
               side
               to
               make
               the
               rule
               .
               Nevertheless
               the
               minde
               of
               man
               forbears
               not
               to
               make
               axiomes
               in
               all
               Sciences
               ,
               especially
               in
               Physick
               :
               whose
               Office
               being
               to
               govern
               Nature
               ,
               it
               involves
               in
               certain
               general
               laws
               all
               diseases
               ,
               with
               their
               causes
               ,
               symptomes
               and
               remedies
               ,
               although
               as
               in
               the
               Law
               ,
               so
               in
               Physick
               ,
               two
               Cases
               are
               never
               alike
               .
               But
               when
               these
               rules
               come
               to
               be
               apply'd
               to
               practice
               ,
               every
               one
               confesses
               that
               he
               finds
               them
               not
               wholly
               correspondent
               to
               what
               he
               expected
               .
               Now
               this
               is
               chiefly
               to
               be
               understood
               of
               particular
               Diseases
               and
               Specificks
               ;
               as
               the
               Pleurisie
               ,
               Cataract
               ,
               or
               Gout
               .
               For
               geral
               Infirmities
               ,
               as
               simple
               Intemperatures
               ,
               may
               be
               cur'd
               by
               general
               Remedies
               endu'd
               with
               contrary
               qualities
               .
            
             
               The
               Second
               said
               ,
               Specifick
               is
               that
               which
               is
               determin'd
               to
               some
               one
               thing
               ,
               and
               hath
               above
               it
               the
               Generick
               ;
               and
               below
               ,
               the
               Individual
               .
               It
               is
               demanded
               ,
               here
               ,
               whether
               there
               be
               Remedies
               so
               determined
               to
               one
               species
               or
               sort
               of
               disease
               ,
               as
               that
               they
               sute
               to
               that
               alone
               .
               I
               conceive
               that
               since
               there
               are
               diseases
               of
               all
               forms
               ,
               as
               Pestilential
               ,
               Venomous
               and
               Malignant
               ,
               there
               are
               also
               Remedies
               so
               too
               :
               and
               experience
               shews
               in
               many
               admirable
               Cures
               that
               there
               are
               Remedies
               whose
               effects
               depend
               not
               on
               the
               first
               Qualities
               ;
               as
               that
               Rheubarb
               purges
               ,
               that
               Mugwort
               is
               good
               for
               the
               Mother
               ,
               and
               Bezoar
               a
               Cordial
               ,
               comes
               not
               from
               heat
               and
               dryness
               in
               such
               a
               degree
               ;
               for
               then
               every
               thing
               that
               hath
               the
               same
               temperament
               should
               be
               likewise
               purgative
               ,
               hysterical
               ,
               and
               cordial
               ;
               which
               is
               not
               true
               .
               But
               nothing
               hinders
               but
               a
               Remedy
               may
               be
               specifical
               to
               one
               particular
               Distemper
               by
               its
               occult
               qualities
               ,
               and
               yet
               profitable
               and
               sutable
               to
               others
               by
               its
               manifest
               qualities
               ;
               as
               the
               same
               thing
               may
               be
               both
               food
               and
               physick
               .
            
             
             
               The
               Third
               said
               ,
               That
               this
               Question
               depends
               upon
               another
               ,
               namely
               ,
               whether
               mixt
               bodies
               act
               only
               by
               their
               temperature
               and
               first
               qualities
               ,
               or
               by
               their
               substantial
               forms
               or
               specifick
               vertues
               .
               For
               if
               the
               action
               of
               every
               thing
               depends
               not
               on
               the
               various
               mixture
               of
               its
               qualities
               ,
               but
               on
               its
               whole
               form
               and
               substance
               ,
               Medicines
               will
               never
               cure
               as
               they
               are
               hot
               or
               cold
               ,
               but
               by
               a
               particular
               specifick
               vertue
               arising
               from
               their
               form
               ,
               wholly
               contrary
               to
               that
               of
               the
               disease
               .
               For
               understanding
               whereof
               ,
               't
               is
               to
               be
               observ'd
               ,
               that
               as
               the
               natural
               constitution
               of
               every
               mixt
               body
               consists
               in
               a
               perfect
               mixture
               of
               the
               four
               Elementary
               Qualities
               ,
               in
               the
               good
               disposition
               of
               the
               matter
               ,
               and
               in
               the
               integrity
               of
               the
               form
               ;
               so
               the
               same
               may
               suffer
               mutation
               in
               either
               of
               these
               three
               manners
               ,
               either
               according
               to
               its
               temperature
               ,
               or
               according
               to
               its
               matter
               ,
               or
               according
               to
               its
               form
               .
               Whence
               it
               follows
               that
               every
               mixt
               body
               ,
               as
               medicaments
               are
               ,
               may
               act
               upon
               our
               Nature
               ,
               by
               its
               first
               ,
               second
               ,
               and
               third
               faculties
               .
               The
               first
               proceed
               from
               the
               sole
               commixtion
               of
               the
               four
               Qualities
               ;
               according
               to
               the
               diversity
               whereof
               ,
               the
               compound
               is
               either
               Hot
               ,
               (
               as
               Pepper
               ,
               )
               or
               Cold
               ,
               (
               as
               Mandrakes
               )
               or
               Moist
               ,
               (
               as
               Oyle
               ,
               )
               or
               Dry
               ,
               (
               as
               Bole
               Armenick
               ,
               )
               not
               in
               act
               ,
               but
               in
               power
               .
               And
               by
               this
               First
               Faculty
               alone
               which
               follows
               the
               Temperament
               ,
               a
               Medicament
               acts
               chiefly
               upon
               the
               Temperament
               of
               Bodies
               .
               Their
               Second
               Faculty
               arises
               from
               the
               various
               mixture
               of
               the
               same
               Qualities
               with
               the
               Matter
               .
               For
               a
               Hot
               Temperament
               ,
               joyn'd
               to
               a
               matter
               dispos'd
               according
               to
               the
               degree
               of
               Heat
               ,
               will
               be
               opening
               ,
               cutting
               ,
               corrosive
               ,
               or
               caustick
               ;
               and
               so
               the
               rest
               ,
               which
               have
               a
               great
               latitude
               according
               to
               the
               degrees
               of
               their
               mixtion
               ,
               from
               which
               they
               are
               said
               to
               be
               attenuating
               or
               incrassating
               ,
               detersive
               or
               emplastick
               ,
               rarefying
               or
               condensing
               ,
               laxative
               or
               astringent
               ,
               attractive
               or
               repelling
               ,
               mollifying
               or
               hardning
               .
               And
               by
               this
               Second
               Faculty
               alone
               Medicaments
               act
               upon
               the
               Matter
               .
               The
               Third
               Faculty
               of
               Medicaments
               arises
               not
               from
               their
               qualities
               or
               matter
               ,
               but
               from
               their
               form
               and
               specifick
               occult
               virtue
               ;
               as
               in
               Sena
               the
               Faculty
               to
               purge
               Melancholy
               ;
               in
               
                 Terra
                 Sigillata
              
               or
               Lemnia
               ,
               to
               fortifie
               the
               Heart
               against
               poysons
               ;
               as
               also
               that
               Scorpions
               kill
               with
               the
               tail
               ,
               and
               certain
               poysons
               cause
               death
               without
               any
               alteration
               of
               the
               Temper
               .
            
             
               The
               Fourth
               said
               ,
               diseases
               are
               consider'd
               either
               in
               their
               genus
               ,
               in
               their
               species
               ,
               or
               in
               their
               individuals
               .
               In
               the
               first
               way
               ,
               as
               a
               Disease
               is
               nothing
               but
               a
               disposition
               contrary
               to
               Nature
               ,
               and
               injuring
               the
               actions
               ;
               so
               it
               is
               cur'd
               by
               introducing
               the
               natural
               disposition
               .
               In
               the
               second
               ,
               if
               it
               be
               a
               intemperature
               (
               
                 e.
                 g.
              
               )
               cold
               in
               the
               second
               degree
               ,
               its
               specifick
               is
               hot
               in
               the
               same
               degree
               ;
               if
               it
               be
               an
               Organical
               Disease
               ,
               (
               as
               an
               Obstruction
               )
               the
               onely
               remedy
               is
               to
               unstop
               the
               passages
               ;
               if
               it
               be
               solution
               of
               Continuity
               ,
               all
               that
               's
               to
               be
               done
               ,
               is
               ,
               to
               conjoyn
               that
               which
               is
               divided
               .
               But
               if
               a
               Disease
               be
               consider'd
               in
               the
               Individual
               ,
               then
               particular
               remedies
               of
               the
               same
               nature
               be
               employ'd
               ,
               which
               are
               the
               true
               specificks
               .
            
             
               The
               Fifth
               said
               ,
               'T
               is
               true
               of
               the
               causes
               of
               Health
               ,
               as
               well
               as
               of
               
               those
               of
               Diseases
               ;
               that
               the
               same
               thing
               is
               hurtful
               or
               healthful
               to
               one
               but
               not
               to
               another
               ,
               not
               onely
               amongst
               the
               different
               species
               ,
               but
               also
               amongst
               the
               individuals
               of
               the
               same
               species
               ,
               in
               regard
               of
               the
               several
               circumstances
               .
               A
               remedy
               that
               recover'd
               one
               kills
               another
               ;
               yea
               ,
               that
               which
               not
               long
               ago
               was
               healthful
               to
               an
               individual
               person
               is
               now
               quite
               contrary
               .
               So
               that
               't
               is
               impossible
               to
               assign
               any
               specificks
               for
               an
               individual
               person
               ,
               which
               nevertheless
               is
               the
               subject
               on
               which
               the
               cure
               is
               to
               be
               done
               ,
               and
               not
               the
               species
               of
               man.
               
            
             
               The
               Sixth
               said
               ,
               Every
               thing
               in
               Nature
               is
               determin'd
               to
               a
               particular
               action
               ,
               proceeding
               from
               its
               form
               and
               essence
               ,
               which
               is
               more
               adapted
               to
               such
               action
               then
               to
               any
               other
               .
               So
               a
               Tree
               is
               determin'd
               to
               produce
               one
               kind
               of
               fruit
               rather
               then
               another
               .
               Now
               the
               same
               may
               be
               said
               of
               Remedies
               drawn
               from
               the
               three
               families
               ;
               some
               are
               proper
               to
               purge
               a
               particular
               humour
               ,
               whence
               they
               are
               callld
               Cholagoga
               ,
               Melanogoga
               ,
               Hydragoga
               ,
               Emeticks
               ,
               Diureticks
               ,
               Diaphoreticks
               ,
               Discussives
               ,
               Sternutatories
               ,
               and
               Bechicks
               ;
               others
               strengthen
               a
               particular
               part
               ,
               whence
               they
               are
               call'd
               Cardiacks
               ,
               Cephalicks
               ,
               Hepaticks
               ,
               and
               Splenicks
               ;
               some
               have
               a
               faculty
               of
               resisting
               particular
               poisons
               ;
               so
               Treacle
               is
               specifical
               against
               the
               biting
               of
               a
               Viper
               ,
               a
               Scorpions
               flesh
               apply'd
               upon
               its
               own
               wounds
               heals
               it
               ;
               Oyle
               of
               Pine-nuts
               is
               good
               against
               Arsenick
               ;
               Long
               Aristoloch
               ,
               or
               Rue
               ,
               against
               Aconitum
               or
               Wolfs-bane
               ;
               Citron
               Pill
               against
               
                 Nux
                 Vomica
              
               ,
               or
               the
               Vomiting
               Nut
               ;
               the
               seeds
               of
               Winter-cherry
               ,
               against
               the
               Cantharides
               ,
               or
               Spanish
               Fly
               ;
               Mumie
               against
               Ulcers
               caus'd
               by
               Tithymal
               ;
               the
               flower
               of
               Water-lilly
               against
               Hellebore
               ;
               the
               root
               of
               Eglantine
               ,
               Gentian
               ,
               Bawme
               ,
               Betonie
               ,
               Pimpernel
               ,
               are
               excellent
               against
               the
               biting
               of
               a
               mad
               Dog
               ;
               and
               so
               others
               of
               the
               like
               nature
               .
               Some
               Medicaments
               are
               call'd
               Amulets
               ,
               because
               being
               worne
               about
               the
               neck
               ,
               or
               lay'd
               to
               some
               part
               of
               the
               Body
               ,
               they
               preserve
               from
               Diseases
               .
               So
               ,
               by
               the
               testimony
               of
               Galen
               ,
               Peony
               worne
               about
               the
               neck
               averts
               the
               Falling-sickness
               ;
               the
               dung
               of
               a
               Wolf
               eases
               the
               Cholick
               ,
               and
               the
               Jasper
               strengthens
               the
               stomack
               .
               Trallianus
               affirmes
               ,
               that
               the
               Eagle-stone
               (
               Aetites
               )
               cures
               Quotidian
               Agues
               ;
               the
               Beetle
               and
               green
               Lizard
               ,
               Quartanes
               ;
               that
               the
               forehead
               of
               an
               Ass
               ,
               and
               a
               nail
               taken
               out
               of
               a
               shipwrack'd
               vessel
               ,
               is
               excellent
               for
               the
               Epileptick
               Fits.
               The
               ashes
               of
               Frogs
               is
               good
               against
               bleeding
               ;
               the
               
                 Lapis
                 Judaicus
              
               ,
               and
               the
               blood
               of
               a
               Goat
               ,
               are
               useful
               against
               the
               stone
               of
               the
               Kidneys
               ;
               the
               water
               of
               a
               Stag's
               horn
               ,
               and
               the
               bone
               of
               his
               heart
               ,
               are
               excellent
               for
               infirmities
               of
               the
               heart
               .
               Now
               to
               refer
               all
               these
               wonderful
               effects
               to
               the
               First
               Qualities
               ,
               is
               a
               groundless
               thing
               :
               And
               therefore
               Galen
               derides
               his
               Master
               Pelops
               for
               attempting
               to
               render
               a
               reason
               of
               them
               .
            
             
               The
               Seventh
               said
               ,
               That
               Physick
               ,
               invented
               at
               first
               by
               use
               and
               experience
               ,
               has
               nothing
               to
               do
               with
               Reason
               in
               things
               which
               fall
               manifestly
               under
               our
               senses
               ,
               but
               onely
               in
               such
               as
               surpass
               their
               comprehension
               ;
               which
               being
               confirm'd
               by
               Reason
               ,
               are
               much
               
               more
               infallible
               .
               Nevertheless
               when
               Reason
               seems
               repugnant
               to
               Experience
               ,
               we
               must
               rather
               hold
               to
               Experience
               ,
               provided
               the
               same
               be
               establish'd
               upon
               many
               observations
               .
               Now
               since
               Experience
               shews
               that
               there
               are
               Specifical
               Remedies
               ,
               although
               humane
               wit
               ,
               in
               regard
               of
               its
               weakness
               ,
               cannot
               find
               out
               the
               cause
               of
               them
               ;
               yet
               't
               is
               better
               in
               this
               case
               to
               rely
               upon
               the
               testimony
               of
               the
               senses
               destitue
               of
               Reason
               ,
               then
               to
               adhere
               to
               Reason
               contradicted
               by
               Experience
               .
               Moreover
               ,
               if
               there
               be
               Specificks
               for
               some
               Diseases
               ,
               there
               are
               so
               for
               all
               ;
               but
               they
               are
               unknown
               to
               us
               by
               reason
               of
               their
               multitude
               .
               And
               who
               is
               he
               that
               can
               know
               the
               virtues
               and
               properties
               of
               every
               thing
               which
               is
               in
               the
               world
               ?
               The
               Chymists
               are
               of
               this
               opinion
               ;
               for
               they
               hold
               that
               all
               Medicaments
               have
               Signatures
               or
               particular
               marks
               and
               figures
               ,
               by
               which
               they
               have
               resemblance
               with
               the
               parts
               or
               diseases
               of
               Man's
               Body
               ,
               and
               which
               are
               ,
               as
               't
               were
               ,
               the
               titles
               and
               inscriptions
               imprinted
               upon
               them
               by
               God's
               Hand
               ,
               to
               teach
               Men
               their
               faculties
               .
               Hence
               the
               herb
               Lung-wort
               is
               very
               good
               for
               the
               Lungs
               ;
               Ceterach
               and
               Harts-tongue
               for
               the
               Spleen
               ;
               Poppy
               and
               green
               Nuts
               for
               the
               Head
               ;
               Satyrium
               for
               the
               Testicles
               ;
               Winter-cherry
               for
               the
               Bladder
               ;
               Birth
               wort
               for
               the
               Womb
               ;
               Madder
               for
               broken
               Legs
               ;
               Eyebright
               for
               the
               Eyes
               ;
               Solomons
               seal
               ,
               and
               Thorow-wax
               ,
               for
               Ruptures
               ;
               because
               the
               root
               of
               the
               one
               resembles
               a
               Rupture
               ,
               and
               the
               stalk
               of
               the
               other
               passes
               through
               its
               leaf
               ,
               as
               the
               Intestine
               doth
               through
               the
               Peritonaeum
               ;
               the
               roots
               of
               Tormentil
               ,
               red
               Sanders
               ,
               and
               the
               stone
               Haematites
               ,
               for
               bleeding
               ;
               blessed
               Thistle
               ,
               and
               other
               prickly
               Plants
               ,
               for
               the
               pungent
               pains
               of
               the
               side
               .
            
          
           
             
               II.
               Whether
               Tears
               proceed
               from
               Cowardise
               .
            
             
               The
               Second
               Point
               may
               be
               determin'd
               by
               comparing
               the
               great
               and
               little
               world
               together
               .
               In
               the
               former
               ,
               the
               Suns
               heat
               draws
               up
               vapours
               and
               exhalations
               into
               the
               Air
               ;
               if
               the
               vapours
               be
               more
               in
               quantity
               then
               the
               other
               ,
               they
               dissolve
               into
               rain
               ;
               if
               less
               ,
               then
               the
               exhalations
               are
               turn'd
               into
               winds
               ,
               lightnings
               ,
               and
               other
               igneous
               meteors
               .
               And
               as
               we
               cannot
               infer
               from
               thence
               ,
               that
               the
               Sun
               suffers
               any
               alteration
               ,
               or
               is
               colder
               and
               hotter
               ;
               for
               whether
               it
               rains
               or
               be
               fair
               ,
               he
               is
               still
               the
               same
               :
               So
               neither
               must
               we
               attribute
               new
               qualities
               to
               the
               reasonable
               soul
               ,
               though
               it
               finds
               in
               the
               brain
               a
               matter
               either
               apt
               to
               be
               condens'd
               into
               tears
               ,
               or
               to
               be
               resolv'd
               into
               the
               blustering
               stormes
               ,
               and
               other
               effects
               of
               Choler
               ;
               yet
               't
               is
               alwayes
               the
               same
               soul
               ,
               which
               ,
               according
               to
               the
               various
               temper
               of
               the
               body
               ,
               is
               easily
               or
               hardly
               mov'd
               to
               tears
               .
               Women
               ,
               Children
               ,
               and
               old
               men
               ,
               are
               prone
               to
               weep
               ,
               because
               their
               brain
               is
               more
               moist
               then
               that
               of
               men
               of
               middle
               age
               ;
               and
               again
               ,
               those
               of
               them
               who
               are
               flegmatick
               and
               sanguine
               are
               more
               inclin'd
               to
               tears
               then
               the
               cholerick
               and
               melancholy
               ;
               the
               latter
               least
               of
               all
               ,
               in
               regard
               of
               the
               solidity
               and
               dryness
               of
               their
               brain
               ,
               and
               the
               thickness
               of
               their
               blood
               .
               Although
               there
               is
               a
               sort
               of
               melancholy
               not-natural
               ,
               much
               abounding
               in
               serosities
               ;
               and
               for
               that
               reason
               styl'd
               Aqueous
               by
               Hippocrates
               .
               Now
               weeping
               is
               caus'd
               in
               this
               manner
               .
               A
               sad
               subject
               seising
               upon
               the
               
               Heart
               ,
               the
               Arteries
               carry
               the
               fuliginous
               vapours
               thereof
               to
               the
               brain
               ,
               which
               discharging
               the
               same
               into
               the
               sink
               ,
               call'd
               the
               Infundibulum
               ,
               or
               Tunnel
               ,
               they
               seek
               issue
               at
               the
               next
               passages
               ,
               which
               are
               the
               mouth
               ,
               the
               nose
               ,
               and
               the
               eyes
               ,
               at
               the
               great
               angle
               or
               Canthus
               ,
               where
               the
               
                 Glandula
                 Lachrymalis
              
               ,
               or
               Weeping
               Kernel
               is
               seated
               ,
               which
               hath
               a
               hole
               like
               the
               point
               of
               a
               needle
               .
               This
               Glandule
               is
               made
               very
               small
               ,
               whereas
               the
               Spleen
               ,
               which
               causeth
               Laughter
               ,
               and
               the
               Liver
               ,
               which
               causeth
               Love
               ,
               are
               very
               large
               ;
               because
               Man
               might
               possibly
               want
               subjects
               for
               the
               two
               former
               ,
               and
               consequently
               ought
               to
               be
               provided
               for
               ,
               but
               not
               matter
               of
               sadness
               .
            
             
               The
               Second
               said
               ,
               As
               amongst
               Animals
               Man
               hath
               the
               greatest
               brain
               ,
               so
               he
               needs
               the
               most
               Aliment
               ,
               and
               consequently
               makes
               more
               excrements
               then
               any
               other
               ;
               these
               are
               collected
               in
               the
               anterior
               Ventricles
               ,
               and
               between
               the
               membranes
               ,
               where
               they
               remain
               till
               the
               Expulsive
               Faculty
               ,
               incommoded
               by
               their
               too
               great
               quantity
               ,
               or
               pungent
               quality
               ,
               expells
               them
               by
               the
               usual
               passages
               ;
               and
               thus
               they
               supply
               wax
               to
               the
               Eares
               ,
               mucosity
               to
               the
               Nose
               ,
               and
               tears
               to
               the
               Eyes
               .
               Whereby
               it
               appears
               that
               tears
               are
               not
               alwayes
               signes
               of
               Pusillanimity
               ,
               since
               they
               proceed
               from
               causes
               which
               no
               body
               can
               avoid
               .
               Moreover
               ,
               Joy
               ,
               as
               well
               as
               Sorrow
               ,
               expresses
               tears
               ,
               though
               by
               means
               wholly
               contrary
               .
               For
               Joy
               dilating
               and
               opening
               the
               passages
               by
               its
               heat
               ,
               causes
               those
               humidities
               to
               issue
               forth
               ;
               and
               Grief
               compressing
               the
               passages
               forces
               the
               same
               out
               ;
               as
               a
               spunge
               yields
               forth
               the
               water
               which
               it
               had
               imbib'd
               ,
               if
               you
               either
               dilate
               it
               or
               squeeze
               it
               .
               Their
               saltness
               ,
               bitterness
               ,
               and
               acrimony
               ,
               is
               common
               to
               them
               with
               all
               the
               serosities
               of
               the
               body
               ,
               which
               they
               acquire
               by
               their
               continuance
               they
               make
               in
               the
               brain
               ,
               as
               their
               heat
               by
               the
               spirits
               which
               accompany
               them
               .
               For
               the
               tears
               both
               of
               Joy
               and
               Sadness
               are
               hot
               ,
               or
               rather
               tepid
               ,
               though
               those
               shed
               in
               Joy
               seem
               cold
               ,
               because
               the
               cheeks
               are
               warme
               in
               Joy
               ,
               which
               draws
               the
               heat
               and
               spirits
               from
               the
               centre
               to
               the
               circumference
               ;
               and
               in
               Sadness
               they
               appear
               hot
               ,
               because
               they
               drop
               upon
               the
               cheeks
               which
               are
               cold
               ,
               through
               the
               absence
               of
               the
               heat
               and
               spirits
               caus'd
               by
               sadness
               to
               retire
               inward
               .
               But
               those
               Tears
               which
               proceed
               from
               a
               disease
               ,
               as
               from
               a
               defluxion
               or
               distillation
               ,
               are
               really
               cold
               ,
               because
               they
               are
               caus'd
               by
               the
               crudity
               of
               the
               humours
               .
            
             
               The
               Third
               said
               ,
               That
               Tears
               of
               sorrow
               come
               not
               from
               compression
               ,
               (
               for
               we
               cannot
               weep
               in
               a
               great
               sadness
               )
               but
               from
               a
               particular
               virtue
               which
               grief
               hath
               to
               send
               them
               forth
               .
               For
               Nature
               being
               willing
               to
               drive
               away
               the
               cause
               of
               Grief
               ,
               sends
               the
               heat
               and
               spirits
               towards
               it
               ,
               which
               heating
               the
               external
               parts
               attract
               the
               humours
               thither
               .
               Hence
               it
               is
               Onyons
               lancinating
               the
               Eyes
               by
               their
               sharp
               spirits
               cause
               weeping
               ,
               as
               smoke
               likewise
               doth
               ,
               and
               the
               steadfast
               beholding
               of
               an
               object
               ,
               and
               too
               radiant
               a
               light
               ,
               by
               the
               pain
               which
               they
               cause
               to
               the
               sight
               .
               Nor
               do's
               this
               hold
               good
               ,
               onely
               in
               pain
               but
               in
               grief
               ,
               particularly
               in
               compassion
               ,
               which
               is
               a
               grief
               we
               resent
               for
               anothers
               misery
               .
               For
               the
               consideration
               of
               a
               sad
               object
               setting
               the
               humours
               in
               motion
               ,
               and
               attenuating
               
               them
               ,
               causeth
               them
               to
               distill
               forth
               by
               the
               Eyes
               ,
               mouth
               ,
               and
               nose
               .
               This
               is
               also
               the
               reason
               why
               those
               who
               run
               impetuously
               on
               horse-back
               or
               afoot
               ,
               sometimes
               drop
               rears
               ;
               for
               the
               heat
               excited
               by
               this
               motion
               draws
               sweat
               forth
               over
               all
               the
               body
               ;
               and
               tears
               to
               the
               Eyes
               ,
               being
               of
               the
               same
               nature
               with
               sweat
               .
               Unless
               you
               rather
               think
               that
               this
               may
               be
               caus'd
               by
               the
               coldness
               of
               the
               new
               Air
               ,
               which
               condenses
               and
               presses
               forth
               these
               humidities
               .
               Wherefore
               ▪
               we
               cannot
               absolutely
               pronounce
               that
               tears
               are
               Symptomes
               of
               Pusillanimity
               ,
               seeing
               't
               is
               not
               in
               our
               power
               to
               restrain
               them
               what
               ever
               courage
               we
               have
               ;
               and
               oftentimes
               example
               no
               less
               invites
               us
               ,
               then
               duty
               obliges
               us
               ,
               to
               let
               this
               torrent
               take
               its
               course
               .
            
             
               The
               Fourth
               said
               ,
               If
               it
               be
               true
               that
               the
               most
               couragious
               are
               of
               the
               hottest
               constitution
               ,
               't
               will
               follow
               that
               tears
               are
               rather
               a
               sign
               of
               Magnanimity
               then
               of
               Cowardice
               ,
               since
               they
               are
               most
               frequent
               to
               such
               as
               abound
               in
               heat
               and
               moisture
               .
               For
               as
               water
               issues
               out
               of
               green
               wood
               heated
               by
               the
               fire
               ;
               so
               tears
               are
               forc'd
               out
               of
               the
               Eyes
               by
               the
               internal
               heat
               excited
               by
               Joy
               ,
               Grief
               ,
               Anger
               ,
               or
               other
               disorderly
               motion
               .
               For
               through
               the
               immoderateness
               of
               this
               heat
               the
               coldness
               of
               the
               Brain
               is
               increas'd
               by
               Antiperistasis
               ,
               and
               endeavours
               to
               with-stand
               it
               ;
               for
               which
               purpose
               it
               collects
               together
               abundance
               of
               cold
               vapours
               ,
               which
               the
               heat
               over-powering
               causes
               that
               cloud
               of
               humour
               condens'd
               by
               cold
               to
               distill
               by
               the
               Eyes
               in
               a
               showre
               of
               tears
               .
               Yet
               if
               this
               be
               done
               too
               often
               ,
               then
               the
               same
               happens
               to
               the
               man
               as
               doth
               to
               a
               stick
               or
               cudgel
               ,
               which
               being
               too
               much
               bow'd
               one
               way
               and
               the
               other
               ,
               is
               at
               length
               broken
               .
               In
               like
               manner
               ,
               a
               couragious
               person
               often
               provok'd
               so
               farr
               as
               to
               weep
               ,
               at
               last
               becomes
               relax'd
               and
               softned
               through
               the
               loss
               and
               consumption
               of
               his
               spirits
               ,
               which
               are
               the
               instruments
               of
               Courage
               .
               Therefore
               to
               weep
               too
               often
               is
               a
               sign
               of
               Pusillanimity
               and
               softness
               ;
               never
               to
               weep
               ,
               is
               stupidity
               ;
               to
               weep
               sometimes
               for
               the
               miserable
               estate
               whereinto
               this
               valley
               of
               tears
               reduces
               us
               ,
               't
               is
               necessity
               .
               Indeed
               ,
               Our
               Lord
               wept
               often
               .
               Saint
               Peter
               ,
               so
               courageous
               that
               he
               struck
               the
               onely
               blow
               mention'd
               in
               the
               Gospel
               ,
               wept
               bitterly
               .
               And
               Alexander
               wept
               for
               the
               death
               of
               Darius
               ;
               as
               his
               own
               Triumphs
               caus'd
               Caesar
               to
               weep
               ,
               in
               whom
               it
               was
               accounted
               Humanity
               that
               he
               wept
               at
               the
               sight
               of
               Pompey's
               head
               ,
               as
               David
               did
               for
               the
               death
               of
               Saul
               .
            
             
               The
               Fifth
               said
               ,
               That
               as
               griefs
               are
               diminish'd
               by
               weeping
               ,
               so
               it
               may
               seem
               that
               tears
               should
               soften
               the
               courage
               which
               proceeds
               from
               anger
               ,
               as
               most
               doth
               .
               And
               as
               pity
               is
               opposite
               to
               revenge
               ,
               so
               tears
               seem
               contrary
               to
               valour
               ,
               since
               they
               are
               so
               both
               to
               revenge
               and
               choler
               ,
               which
               are
               the
               effects
               of
               magnanimity
               .
               Add
               hereunto
               ,
               that
               we
               live
               by
               example
               ;
               and
               therefore
               seeing
               tears
               more
               frequent
               to
               weak
               and
               effeminate
               persons
               then
               to
               others
               ,
               we
               easily
               draw
               a
               general
               consequence
               ,
               although
               the
               same
               admit
               many
               exceptions
               .
            
          
        
         
           
           
             CONFERENCE
             L.
             
          
           
             
               I.
               Whether
               Colours
               are
               real
               .
               II.
               Whether
               is
               better
               ,
               to
               speak
               well
               ,
               or
               to
               write
               well
               .
            
          
           
             
               I.
               Whether
               Colours
               are
               real
               .
            
             
               THe
               knowledge
               of
               men
               is
               never
               compleat
               :
               what
               they
               know
               in
               one
               manner
               they
               are
               ignorant
               of
               in
               another
               .
               Nothing
               is
               so
               manifest
               to
               the
               sense
               as
               colour
               ,
               nothing
               so
               obscure
               to
               the
               Understanding
               ,
               which
               doubts
               whether
               it
               hath
               a
               real
               existence
               ,
               or
               whether
               it
               only
               appears
               such
               to
               us
               ,
               according
               as
               bodies
               variously
               receive
               the
               light
               .
               Indeed
               Green
               and
               Blew
               seem
               all
               one
               by
               a
               candle
               ,
               and
               the
               same
               colour
               seems
               different
               from
               what
               it
               was
               by
               day-light
               ;
               which
               again
               makes
               the
               species
               vary
               according
               to
               its
               diversity
               ;
               for
               we
               judge
               of
               them
               otherwise
               in
               the
               twilight
               ,
               in
               the
               Sun
               ,
               and
               in
               the
               shadow
               ;
               otherwise
               beholding
               them
               slopingly
               ,
               directly
               ,
               or
               through
               a
               colour'd
               glass
               ,
               or
               neer
               some
               other
               lively
               colour
               .
               Are
               any
               colours
               fairer
               then
               those
               of
               the
               Rain-bow
               ;
               and
               yet
               they
               are
               no
               more
               real
               then
               those
               of
               the
               Clouds
               .
               The
               whiteness
               which
               we
               behold
               in
               the
               milky
               way
               ariseth
               only
               from
               the
               light
               of
               many
               small
               Stars
               .
               The
               necks
               of
               Pigeons
               seem
               of
               a
               thousand
               more
               colours
               then
               they
               have
               .
               The
               Heavens
               ,
               the
               Air
               ,
               and
               the
               Water
               ,
               have
               none
               but
               what
               we
               phancy
               ,
               or
               what
               their
               depth
               ,
               and
               the
               weakness
               of
               our
               sight
               ,
               gives
               them
               .
               The
               scales
               of
               Fish
               ,
               some
               small
               worms
               ,
               and
               certain
               kinds
               of
               rotten
               wood
               ,
               shining
               in
               the
               night
               ,
               seem
               to
               us
               to
               be
               colour'd
               .
               And
               Pictures
               are
               apprehended
               well
               or
               ill
               drawn
               according
               to
               their
               situation
               .
            
             
               The
               Second
               said
               ,
               The
               object
               of
               Vision
               is
               colour
               ;
               the
               Organ
               ,
               the
               Eye
               ;
               the
               medium
               is
               a
               Diaphanous
               body
               illuminated
               .
               Provided
               these
               three
               be
               rightly
               dispos'd
               ,
               the
               Organ
               and
               the
               medium
               free
               from
               all
               colours
               ,
               and
               the
               object
               at
               a
               convenient
               distance
               ,
               all
               men
               will
               necessarily
               behold
               colours
               as
               they
               are
               ,
               and
               always
               alike
               :
               which
               would
               not
               be
               so
               if
               they
               were
               imaginary
               ,
               or
               fortuitous
               .
               Besides
               ,
               being
               the
               object
               of
               the
               sight
               ,
               the
               surest
               of
               all
               Senses
               ,
               they
               ought
               to
               have
               a
               real
               existence
               ,
               as
               all
               the
               objects
               of
               the
               other
               Senses
               have
               .
               For
               the
               object
               of
               the
               outward
               sense
               must
               be
               real
               ,
               otherwise
               it
               cannot
               act
               upon
               the
               Organ
               ;
               and
               the
               Agent
               and
               the
               Patient
               ought
               to
               agree
               in
               the
               same
               genus
               .
            
             
               The
               Third
               said
               ,
               Colours
               ,
               as
               all
               other
               second
               qualities
               ,
               have
               a
               real
               existence
               ,
               since
               they
               arise
               from
               the
               commixtion
               of
               moist
               and
               dry
               ,
               caus'd
               by
               heat
               ,
               and
               determin'd
               by
               cold
               .
               The
               first
               thing
               that
               happens
               in
               this
               mixtion
               is
               ,
               that
               the
               humidity
               is
               thickned
               by
               the
               accession
               of
               some
               dry
               substance
               ;
               and
               of
               this
               co-agulation
               is
               made
               a
               green
               colour
               ,
               which
               therefore
               is
               the
               first
               of
               colours
               ,
               as
               may
               be
               observ'd
               in
               water
               ,
               the
               grosser
               parts
               of
               which
               become
               green
               moss
               ;
               and
               in
               Plants
               when
               they
               first
               spring
               out
               of
               the
               earth
               .
               But
               if
               heat
               exceed
               in
               the
               mixtion
               ,
               then
               ariseth
               the
               
               Red
               ,
               Purple
               ,
               and
               other
               lively
               and
               bright
               colours
               ,
               which
               according
               as
               they
               degenerate
               ,
               attain
               at
               length
               to
               Black
               ,
               which
               is
               made
               by
               adustion
               .
               But
               when
               mixtions
               take
               a
               contrary
               course
               by
               cold
               ,
               then
               arise
               all
               dead
               colours
               ,
               which
               terminate
               in
               black
               too
               by
               a
               contrary
               cause
               ,
               namely
               ,
               the
               total
               extinction
               of
               heat
               ,
               as
               't
               is
               seen
               in
               old
               men
               and
               dead
               persons
               ,
               who
               are
               of
               a
               leaden
               and
               blackish
               colour
               .
               As
               therefore
               green
               is
               the
               first
               ,
               so
               Black
               is
               the
               last
               of
               colours
               ,
               yea
               't
               is
               properly
               no
               colour
               ,
               especially
               when
               the
               humidity
               is
               already
               all
               consum'd
               ,
               as
               in
               coals
               ;
               or
               is
               separated
               from
               the
               dry
               parts
               ,
               as
               in
               things
               become
               black
               by
               putrefaction
               ,
               as
               the
               gangrenous
               parts
               of
               an
               animal
               .
               Neither
               is
               white
               a
               colour
               ,
               but
               a
               mean
               between
               colour
               and
               light
               .
               The
               rest
               are
               true
               colours
               .
            
             
               The
               Fourth
               said
               ,
               Colours
               cannot
               proceed
               from
               the
               temperament
               or
               mixture
               of
               the
               four
               first
               qualities
               ,
               because
               mixt
               bodies
               of
               different
               temperature
               have
               the
               same
               colour
               .
               Sugar
               ,
               Arsenic
               ,
               and
               all
               Salts
               ,
               are
               white
               ,
               the
               Crow
               and
               Raven
               are
               black
               ;
               and
               ,
               on
               the
               contrary
               ,
               one
               and
               the
               same
               mixt
               body
               of
               the
               same
               temperature
               in
               all
               its
               parts
               ,
               is
               nevertheless
               of
               several
               colours
               ,
               which
               it
               changes
               without
               mutation
               of
               its
               temper
               .
               Ebeny
               is
               black
               in
               its
               surface
               ,
               and
               grey
               within
               ;
               Marble
               ,
               Jasper
               ,
               and
               Porphyry
               ,
               delight
               the
               sight
               chiefly
               by
               the
               variety
               of
               their
               colours
               ;
               yellow
               Wax
               grows
               white
               ,
               and
               white
               becomes
               black
               ,
               in
               the
               Sun.
               Nor
               can
               any
               one
               say
               ,
               that
               the
               part
               of
               a
               Tulip
               which
               differs
               in
               colour
               from
               all
               the
               rest
               ,
               is
               therefore
               distinct
               in
               quality
               .
               Wherefore
               since
               colours
               proceed
               not
               from
               the
               first
               elementary
               qualities
               ,
               they
               are
               no
               more
               real
               then
               the
               intentional
               species
               of
               the
               sight
               ;
               yea
               they
               are
               the
               very
               same
               thing
               ;
               for
               the
               visible
               species
               are
               nothing
               else
               but
               qualities
               streaming
               from
               every
               terminated
               body
               ,
               which
               alter
               the
               medium
               ,
               filling
               the
               same
               with
               their
               images
               which
               they
               diffuse
               even
               into
               the
               Organ
               .
               Now
               colours
               are
               the
               same
               ,
               being
               qualities
               which
               actually
               change
               and
               alter
               the
               Diaphanous
               and
               illuminated
               body
               .
            
             
               The
               Fifth
               said
               ,
               This
               argues
               that
               we
               are
               ignorant
               of
               the
               reason
               of
               the
               mixtion
               of
               every
               body
               ,
               and
               why
               such
               a
               body
               hath
               such
               a
               colour
               ,
               but
               not
               that
               colours
               are
               not
               true
               and
               real
               .
               Yet
               with
               this
               distinction
               ,
               that
               the
               colours
               alone
               which
               are
               seen
               with
               the
               conditions
               requisite
               to
               sensation
               are
               real
               ,
               that
               is
               to
               say
               ,
               exist
               really
               ,
               and
               not
               in
               the
               Imagination
               .
               For
               if
               it
               were
               not
               so
               ,
               we
               should
               see
               them
               as
               well
               by
               night
               as
               by
               day
               ,
               and
               with
               our
               eyes
               shut
               as
               open
               ;
               as
               that
               foolish
               Antiphon
               did
               ,
               who
               thought
               he
               always
               saw
               his
               own
               image
               before
               him
               .
               And
               a
               sensible
               faculty
               ought
               to
               have
               a
               real
               and
               sensible
               object
               ,
               since
               the
               object
               must
               be
               of
               the
               same
               nature
               with
               the
               faculty
               .
               But
               there
               are
               colours
               which
               are
               not
               really
               in
               the
               surface
               of
               bodies
               ,
               though
               they
               appear
               so
               to
               us
               by
               reason
               of
               the
               divers
               reception
               of
               light
               ,
               or
               of
               some
               other
               extrinsecal
               colour
               of
               a
               transparent
               diaphanous
               body
               ,
               or
               some
               other
               external
               cause
               which
               hinders
               the
               eye
               from
               discerning
               the
               true
               colour
               of
               the
               mixt
               body
               ;
               which
               colour
               though
               appearing
               
               otherwise
               then
               it
               is
               ,
               yet
               really
               exists
               ,
               but
               is
               hidden
               under
               another
               apparent
               one
               ,
               which
               continues
               as
               long
               as
               its
               external
               causes
               .
               And
               colour'd
               bodies
               are
               no
               less
               so
               by
               night
               then
               by
               day
               ;
               but
               because
               vision
               cannot
               be
               made
               unless
               the
               medium
               be
               illuminated
               't
               is
               only
               through
               the
               want
               of
               light
               that
               we
               see
               them
               not
               in
               the
               night
               .
               For
               although
               we
               perceive
               in
               the
               dark
               the
               eyes
               of
               Cats
               ,
               Toad-stools
               ,
               Worms
               ,
               certain
               horns
               ,
               and
               rotten
               wood
               ,
               yet
               't
               is
               not
               their
               true
               colour
               ,
               but
               a
               certain
               splendor
               different
               from
               colour
               ;
               which
               proceedeth
               either
               from
               their
               igneous
               spirits
               ,
               or
               because
               they
               approach
               neer
               simplicity
               .
               There
               is
               ,
               therefore
               ,
               reality
               in
               colour
               ;
               but
               it
               is
               consider'd
               two
               ways
               ;
               either
               as
               a
               quality
               resulting
               from
               the
               mixture
               of
               the
               four
               Elementary
               qualities
               ;
               (
               in
               which
               sence
               't
               is
               defin'd
               ,
               by
               Aristotle
               ,
               the
               extremity
               of
               a
               perspicuum
               terminated
               ;
               )
               or
               as
               being
               simply
               visible
               ,
               and
               is
               defin'd
               ,
               by
               the
               same
               Philosopher
               ,
               a
               motive
               quality
               of
               a
               body
               actually
               diaphanous
               .
               In
               the
               first
               signification
               ,
               the
               colours
               seen
               in
               the
               Rainbow
               ,
               or
               the
               yellow
               colour
               cast
               upon
               a
               white
               wall
               by
               the
               Sun-beams
               ,
               passing
               through
               a
               glass
               or
               other
               medium
               of
               the
               same
               colour
               ,
               are
               no
               more
               real
               and
               true
               colours
               of
               those
               subjects
               ,
               then
               the
               blackness
               upon
               Paper
               by
               reason
               of
               the
               ink
               hiding
               its
               natural
               whiteness
               .
               But
               ,
               in
               the
               latter
               signification
               ,
               every
               colour
               whatsoever
               is
               real
               ,
               since
               the
               one
               is
               as
               well
               visible
               as
               the
               other
               .
            
             
               The
               Sixth
               said
               ,
               Colour
               differs
               not
               from
               light
               ,
               saving
               that
               colour
               is
               the
               light
               of
               mixt
               ,
               and
               light
               is
               the
               colour
               of
               simple
               bodies
               ,
               which
               the
               more
               simple
               they
               are
               ,
               they
               are
               also
               more
               luminous
               .
               But
               if
               they
               communicate
               not
               their
               light
               ,
               't
               is
               for
               want
               of
               density
               ,
               which
               is
               the
               sole
               cause
               of
               all
               activity
               .
               The
               parts
               of
               Heaven
               are
               equally
               luminous
               ;
               and
               yet
               only
               the
               more
               dense
               and
               thick
               ,
               as
               the
               Stars
               ,
               can
               diffuse
               their
               light
               to
               us
               .
               If
               this
               light
               grows
               weak
               ,
               it
               degenerates
               into
               a
               white
               colour
               ,
               as
               we
               see
               in
               the
               Moon
               and
               Stars
               ;
               if
               it
               be
               more
               extinct
               ,
               it
               turns
               into
               other
               colours
               (
               as
               the
               Blew
               which
               we
               behold
               in
               a
               clear
               Sky
               )
               and
               forward
               into
               others
               ,
               till
               it
               come
               to
               black
               ,
               which
               is
               no
               colour
               ,
               but
               a
               privation
               of
               it
               ;
               as
               darkness
               is
               nothing
               but
               the
               privation
               of
               light
               .
               So
               that
               to
               dispute
               the
               reality
               of
               colours
               ,
               is
               to
               question
               whether
               the
               clearest
               thing
               in
               the
               world
               ,
               viz.
               Light
               ,
               be
               real
               .
            
             
               The
               Seventh
               said
               ,
               Light
               and
               Colour
               differ
               ,
               in
               that
               Light
               is
               the
               act
               of
               the
               Diaphanous
               body
               ,
               inasmuch
               as
               't
               is
               Diaphanous
               ,
               and
               Colour
               the
               extremity
               of
               the
               Diaphanum
               ,
               as
               it
               is
               terminated
               .
               For
               no
               Diaphanum
               ,
               whilst
               it
               remains
               such
               ,
               is
               colour'd
               ,
               but
               colour
               ariseth
               from
               the
               condensation
               and
               thickness
               of
               the
               Diaphanum
               ,
               which
               terminates
               our
               sight
               .
               And
               though
               colour
               be
               as
               much
               in
               the
               inside
               of
               bodies
               as
               in
               their
               surface
               ,
               yet
               't
               is
               not
               call'd
               colour
               ,
               saving
               when
               't
               is
               visible
               ,
               and
               't
               is
               visible
               only
               in
               the
               surface
               .
               Light
               is
               incorporeal
               and
               immaterial
               ;
               colour
               ,
               on
               the
               contrary
               ,
               is
               a
               material
               and
               corporeal
               quality
               .
               Light
               makes
               colour
               to
               be
               seen
               ,
               but
               makes
               it self
               seen
               by
               its
               own
               vertue
               .
               Yet
               there
               is
               this
               resemblance
               between
               them
               ,
               that
               every
               thing
               which
               we
               see
               colour'd
               ,
               we
               see
               it
               as
               luminous
               (
               whence
               Plato
               ,
               in
               his
               Timaeus
               ,
               
               call's
               colour
               a
               flame
               issuing
               out
               of
               bodies
               )
               and
               every
               thing
               that
               we
               see
               luminous
               ,
               we
               see
               it
               inasmuch
               as
               't
               is
               colour'd
               :
               Whence
               the
               Stars
               appear
               to
               us
               of
               a
               pale
               ,
               yellow
               ,
               or
               red
               colour
               .
               And
               as
               that
               which
               is
               terminated
               is
               seen
               by
               means
               of
               the
               illuminated
               Diaphanum
               ,
               so
               this
               Diaphanum
               is
               seen
               because
               't
               is
               terminated
               .
               For
               when
               we
               see
               the
               colour
               of
               a
               terminated
               body
               ,
               we
               judge
               that
               there
               must
               be
               a
               transparent
               and
               diaphanous
               body
               between
               it
               and
               our
               eye
               .
               Wherefore
               ,
               as
               the
               Intellect
               doth
               not
               know
               it self
               but
               by
               another
               ;
               so
               the
               eye
               doth
               not
               see
               the
               Diaphanum
               ,
               but
               by
               seeing
               that
               which
               is
               not
               diaphanous
               .
               But
               both
               the
               one
               and
               the
               other
               seems
               partly
               real
               ,
               and
               partly
               imaginary
               ,
               and
               arising
               from
               the
               various
               relation
               and
               proportion
               of
               the
               eye
               to
               the
               object
               and
               the
               medium
               :
               since
               ,
               as
               for
               colours
               ,
               not
               only
               some
               Pictures
               represent
               several
               personages
               ,
               but
               one
               and
               the
               same
               Taffeta
               changes
               colour
               according
               to
               the
               divers
               situation
               of
               the
               spectator's
               eye
               .
               And
               as
               for
               light
               ,
               you
               shall
               have
               a
               worm
               that
               appears
               great
               ,
               and
               shines
               in
               the
               night
               ,
               but
               is
               little
               ,
               and
               grey
               ,
               in
               the
               day
               .
            
          
           
             
               II.
               Whether
               is
               better
               ,
               to
               speak
               well
               ,
               or
               to
               write
               well
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ▪
               There
               is
               so
               great
               an
               affinity
               between
               Speech
               and
               Reason
               ,
               that
               the
               Greeks
               have
               given
               the
               same
               name
               to
               both
               .
               As
               Reason
               is
               peculiar
               to
               man
               ,
               so
               is
               Speech
               ;
               and
               therefore
               (
               saith
               Aristotle
               )
               he
               alone
               has
               a
               large
               ,
               soft
               and
               moveable
               tongue
               ,
               not
               only
               for
               the
               distinguishing
               of
               Tastes
               ,
               as
               other
               Animals
               ,
               but
               for
               the
               uttering
               of
               words
               ,
               which
               are
               the
               interpreters
               of
               his
               thoughts
               ;
               call'd
               words
               of
               the
               mind
               ,
               as
               the
               other
               are
               external
               words
               .
               'T
               is
               this
               Speech
               which
               protects
               Innocence
               ,
               accuses
               Crimes
               ,
               appeases
               popular
               Tumults
               and
               Seditions
               ,
               inflames
               Courage
               ,
               excites
               to
               Vertue
               ,
               disswades
               from
               Vice
               ,
               and
               gives
               praise
               to
               God
               and
               vertuous
               Men.
               Writing
               it self
               hath
               not
               much
               force
               ,
               unless
               it
               be
               animated
               by
               Speech
               ,
               which
               gives
               weight
               and
               grace
               even
               to
               the
               least
               things
               .
               This
               was
               imply'd
               by
               the
               Ancients
               when
               they
               feign'd
               that
               Orpheus
               assembled
               even
               Trees
               and
               Rocks
               by
               the
               sound
               of
               his
               Harp
               ,
               which
               is
               the
               Emblem
               of
               Speech
               .
               And
               ,
               therefore
               ,
               I
               judge
               Speech
               to
               have
               the
               precedence
               of
               Writing
               .
            
             
               The
               Second
               said
               ,
               There
               are
               persons
               who
               speak
               well
               and
               write
               ill
               ;
               others
               ,
               on
               the
               contrary
               ,
               write
               better
               then
               they
               speak
               ;
               others
               (
               but
               very
               few
               )
               do
               both
               well
               .
               And
               yet
               ,
               if
               it
               be
               not
               through
               fault
               of
               the
               outward
               Organs
               ,
               it
               seems
               hard
               to
               conceive
               how
               't
               is
               possible
               for
               a
               man
               to
               write
               well
               and
               speak
               ill
               ,
               since
               't
               is
               the
               same
               judge
               which
               dictates
               to
               both
               Clerks
               ,
               the
               hand
               and
               the
               tongue
               .
               For
               though
               one
               ordinarily
               goes
               swister
               then
               the
               other
               ,
               yet
               they
               must
               both
               express
               the
               same
               thought
               .
               But
               't
               is
               oftentimes
               with
               Speech
               as
               't
               is
               with
               faces
               ,
               which
               seem
               handsome
               if
               you
               behold
               but
               a
               glance
               of
               them
               ;
               whereas
               fixing
               your
               eye
               more
               wistly
               to
               consider
               them
               ,
               you
               discern
               even
               the
               least
               faults
               ;
               so
               a
               discourse
               ,
               upon
               which
               you
               have
               not
               leisure
               to
               reflect
               ,
               may
               seem
               elegant
               ,
               yet
               displease
               you
               when
               't
               is
               unfurnish'd
               of
               its
               external
               ornaments
               ,
               Pronunciation
               and
               Gesture
               .
               Moreover
               ,
               we
               
               see
               how
               little
               effectual
               a
               Letter
               is
               in
               comparison
               of
               animated
               words
               ,
               to
               which
               I
               also
               give
               the
               precedence
               .
               'T
               is
               of
               little
               importance
               to
               an
               Advocate
               whom
               his
               want
               of
               Eloquence
               causes
               to
               dye
               of
               hunger
               ,
               whether
               his
               reputation
               be
               made
               to
               live
               after
               his
               death
               .
               Nor
               was
               it
               from
               the
               eyes
               or
               hands
               of
               our
               
                 Gallic
                 Hercules
              
               that
               our
               Fathers
               made
               the
               golden
               chains
               proceed
               which
               drew
               the
               people
               by
               the
               ears
               ,
               't
               was
               from
               the
               tongue
               .
               And
               't
               was
               with
               the
               voice
               that
               the
               Father
               of
               Roman
               Eloquence
               oversway'd
               the
               mind
               of
               Caesar
               ,
               and
               Demosthenes
               that
               of
               all
               Greece
               .
            
             
               The
               Third
               said
               ,
               I
               much
               more
               prize
               Writing
               ,
               which
               refines
               and
               polishes
               our
               conceptions
               ,
               which
               otherwise
               escape
               from
               great
               persons
               but
               ill
               digested
               .
               Whence
               arose
               the
               saying
               ,
               That
               second
               thoughts
               are
               usually
               the
               best
               .
               Moreover
               ,
               Writing
               is
               of
               long
               duration
               ,
               and
               is
               communicated
               to
               many
               how
               remote
               soever
               in
               time
               and
               place
               .
               Which
               astonish'd
               the
               people
               of
               the
               new
               world
               when
               they
               saw
               that
               the
               letters
               which
               the
               Spaniards
               carri'd
               to
               their
               comrades
               communicated
               the
               mind
               of
               one
               to
               another
               ;
               and
               they
               thought
               them
               to
               be
               familiar
               spirits
               .
               But
               when
               this
               Writing
               is
               well
               perform'd
               ,
               it
               hath
               great
               weight
               with
               Posterity
               too
               ;
               whence
               it
               is
               that
               we
               still
               admire
               the
               brave
               conceptions
               of
               antiquity
               ,
               which
               would
               have
               perish'd
               had
               they
               been
               deliver'd
               only
               in
               words
               ,
               which
               dye
               as
               they
               are
               born
               .
            
             
               The
               Fourth
               said
               ,
               Writing
               hath
               this
               inconvenience
               that
               it
               cannot
               be
               comprehended
               by
               more
               then
               one
               or
               two
               persons
               at
               a
               time
               ;
               whereas
               the
               Voice
               reaches
               to
               many
               thousand
               together
               ;
               without
               receiving
               any
               diminution
               (
               which
               is
               some
               resemblance
               of
               Divinity
               )
               and
               consequently
               is
               the
               more
               noble
               .
            
             
               The
               Fifth
               said
               ,
               If
               we
               judge
               of
               the
               preeminence
               of
               Speech
               or
               Writing
               ,
               by
               the
               difficulty
               there
               is
               in
               either
               (
               according
               to
               the
               Proverb
               ,
               which
               saith
               that
               the
               most
               difficult
               things
               are
               the
               most
               excellent
               )
               the
               question
               will
               remain
               undecided
               .
               For
               there
               was
               never
               either
               a
               perfect
               Pen-man
               ,
               or
               perfect
               Orator
               ;
               but
               if
               we
               judge
               of
               the
               advantage
               by
               the
               effects
               ,
               't
               is
               certain
               that
               Writing
               hath
               more
               weight
               then
               Speech
               ,
               and
               is
               therefore
               much
               more
               considerable
               .
               And
               though
               words
               once
               utter'd
               cannot
               be
               recall'd
               (
               no
               more
               then
               a
               written
               thing
               be
               retracted
               )
               yet
               being
               consign'd
               to
               a
               very
               flitting
               and
               inconstant
               element
               ,
               they
               are
               of
               little
               duration
               ;
               whereas
               being
               written
               they
               last
               to
               eternity
               .
               Which
               consideration
               so
               highly
               incens'd
               
                 M.
                 Anthonie
              
               against
               Cicero
               ,
               for
               publishing
               his
               Philippicks
               against
               him
               ;
               and
               made
               Bubalus
               hang
               himself
               for
               what
               Hippanax
               had
               written
               against
               him
               ,
               as
               Lycambes
               did
               upon
               Archilochus's
               Jambicks
               .
               For
               the
               benefits
               and
               mischiefs
               of
               Writing
               are
               great
               .
               Which
               makes
               for
               it
               ,
               since
               the
               more
               excellent
               a
               thing
               is
               ,
               the
               more
               hurtful
               the
               abuse
               of
               it
               is
               ;
               and
               ,
               according
               to
               Aristotle
               ,
               Men
               abuse
               every
               thing
               ,
               except
               Vertue
               .
            
             
               The
               Sixth
               said
               ,
               'T
               is
               true
               ,
               Speech
               is
               peculiar
               to
               man
               ,
               but
               't
               is
               a
               token
               of
               the
               impotence
               and
               weakness
               of
               our
               mind
               ,
               which
               cannot
               know
               other's
               thoughts
               in
               their
               purity
               ,
               as
               Angels
               and
               blessed
               
               Spirits
               do
               ,
               who
               understand
               one
               another
               without
               external
               Speech
               .
               But
               the
               soul
               of
               man
               is
               so
               subjected
               to
               the
               Senses
               ,
               that
               it
               cannot
               apprehend
               spiritual
               things
               unless
               they
               be
               represented
               to
               it
               as
               corporeal
               .
               Besides
               ,
               Speech
               belongs
               not
               so
               to
               man
               alone
               ,
               but
               that
               brutes
               (
               especially
               ,
               those
               who
               have
               soft
               ,
               large
               and
               loose
               tongues
               ,
               as
               Birds
               )
               can
               imitate
               it
               ,
               but
               Writing
               they
               cannot
               .
               Moreover
               ,
               a
               thing
               is
               more
               excellent
               by
               how
               much
               nobler
               the
               cause
               is
               on
               which
               it
               depends
               .
               But
               to
               speak
               well
               depends
               on
               the
               Organs
               rightly
               dispos'd
               ;
               to
               write
               well
               ,
               on
               the
               understanding
               alone
               .
               For
               the
               Air
               ,
               the
               Lungs
               ,
               the
               Tongue
               ,
               the
               Teeth
               ,
               and
               the
               Lips
               ,
               make
               the
               Speech
               ;
               but
               the
               mind
               alone
               begets
               the
               thoughts
               which
               writing
               consigns
               to
               the
               sight
               ,
               the
               noblest
               of
               the
               Senses
               .
               Eloquence
               is
               diminish'd
               by
               Diseases
               ,
               old
               Age
               ,
               or
               the
               least
               indisposition
               of
               the
               Organs
               ;
               but
               the
               style
               which
               depends
               on
               the
               Mind
               alone
               (
               which
               never
               grows
               old
               )
               becomes
               more
               vigorous
               as
               the
               body
               waxes
               weaker
               .
            
             
               At
               length
               it
               was
               said
               ,
               That
               the
               present
               Question
               making
               up
               the
               Century
               of
               those
               propounded
               since
               the
               resolution
               of
               printing
               ,
               it
               seem'd
               fit
               to
               make
               them
               the
               first
               Volume
               of
               Conferences
               ;
               and
               because
               this
               Number
               ,
               the
               Season
               ,
               the
               Example
               of
               others
               ,
               the
               affairs
               which
               many
               have
               in
               the
               Country
               ,
               and
               the
               necessity
               for
               minds
               as
               well
               as
               bodies
               to
               take
               some
               relaxation
               ,
               require
               a
               Vacation
               for
               this
               Company
               ;
               it
               is
               therefore
               adjourn'd
               till
               Monday
               before
               the
               Feast
               of
               St.
               Martin
               .
            
          
        
         
           The
           End
           of
           the
           First
           Part.
           
        
      
       
         
         
         
           PHILOSOPHICAL
           CONFERENCES
           .
           PART
           II.
           Monday
           ,
           November
           6.
           
           〈…〉
           .
        
         
           FOr
           Introduction
           to
           the
           Ensuing
           Conferencs
           ,
           it
           seems
           requisite
           that
           an
           Account
           be
           given
           of
           two
           things
           I.
           Of
           what
           pass'd
           during
           the
           Vacation
           .
           II.
           Of
           some
           difficulties
           touching
           these
           Exercises
           .
        
         
           As
           for
           the
           first
           ;
           The
           Vacation
           was
           spent
           in
           the
           proposal
           and
           examination
           of
           divers
           Secrets
           and
           Curiosities
           of
           some
           Arts
           and
           Sciences
           ,
           a
           few
           whereof
           shall
           be
           summarily
           mention'd
           in
           the
           order
           as
           they
           were
           propos'd
           ;
           and
           most
           of
           which
           were
           found
           true
           by
           the
           person●
           appointed
           by
           the
           Company
           ,
           to
           examine
           and
           make
           experiments
           of
           the
           same
           .
        
         
           The
           First
           was
           a
           way
           to
           describe
           a
           Circle
           ,
           of
           what
           greatness
           soever
           ,
           without
           knowing
           the
           Centre
           of
           it
           ,
           but
           supposing
           the
           Centre
           were
           inaccessible
           .
        
         
           II.
           A
           way
           to
           make
           the
           Vernish
           of
           China
           ,
           black
           and
           yellow
           ,
           gilded
           .
        
         
           III.
           To
           make
           a
           plain
           Looking-glass
           representing
           the
           objects
           upon
           its
           surface
           ,
           and
           not
           inwards
           ,
           as
           they
           usually
           appear
           .
        
         
           IV.
           To
           make
           a
           Spherical
           Mirror
           ,
           representing
           the
           Figures
           in
           their
           true
           proportion
           ,
           and
           not
           corrupted
           ,
           as
           they
           are
           in
           the
           vulgar
           ones
           .
        
         
           V.
           To
           make
           one
           or
           more
           very
           conspicuous
           figures
           appear
           in
           the
           Air
           ,
           by
           the
           help
           of
           a
           Concave
           Glasse
           .
        
         
           VI.
           To
           cool
           Wine
           speedily
           in
           Summer
           ,
           and
           to
           freeze
           water
           for
           that
           purpose
           .
        
         
           VII
           .
           To
           decypher
           all
           common
           and
           decypherable
           Cyphers
           .
        
         
           VIII
           .
           To
           give
           the
           Invention
           of
           almost
           a
           number
           of
           Cyphers
           ,
           which
           cannot
           be
           decypher'd
           ;
           as
           ,
           among
           others
           ,
           to
           write
           with
           a
           single
           point
           for
           each
           Letter
           :
           with
           two
           Books
           ,
           in
           which
           no
           extraordinary
           mark
           is
           to
           be
           seen
           .
        
         
           IX
           .
           To
           write
           with
           a
           Cypher
           ,
           which
           may
           be
           read
           in
           two
           different
           Languages
           .
        
         
           X.
           To
           comprise
           under
           a
           manifest
           sense
           an
           other
           hidden
           signification
           ,
           as
           ample
           as
           the
           first
           .
        
         
         
           XI
           .
           To
           write
           upon
           a
           body
           which
           will
           never
           perish
           ,
           not
           even
           by
           Fire
           ;
           at
           which
           alone
           it
           is
           to
           be
           read
           ,
           and
           to
           answer
           thereunto
           by
           the
           same
           way
           ,
           making
           the
           Letters
           disappear
           and
           return
           again
           at
           pleasure
           .
        
         
           XII
           .
           A
           way
           of
           writing
           or
           impression
           ,
           which
           represents
           all
           the
           properties
           of
           every
           thing
           ,
           with
           as
           few
           Letters
           as
           the
           ordinary
           way
           of
           writing
           .
        
         
           XIII
           .
           A
           way
           to
           give
           intelligence
           in
           six
           hours
           at
           a
           hundred
           leagues
           distance
           ,
           without
           Bells
           ,
           Canons
           ,
           or
           the
           like
           means
           .
        
         
           XIV
           .
           A
           way
           to
           give
           intelligence
           in
           an
           instant
           of
           what
           is
           done
           at
           fifty
           leagues
           distance
           and
           more
           ,
           and
           that
           of
           a
           sudden
           accident
           .
        
         
           XV.
           A
           way
           whereby
           a
           person
           being
           in
           his
           Closet
           may
           make
           his
           Mind
           understood
           in
           a
           hundred
           places
           of
           the
           house
           ,
           and
           receive
           answers
           by
           the
           same
           way
           without
           noise
           ,
           and
           without
           notice
           taken
           thereof
           by
           those
           that
           shall
           be
           in
           his
           company
           .
        
         
           XVI
           .
           To
           shew
           and
           teach
           the
           true
           Proportions
           of
           Mans
           Body
           ,
           in
           one
           Lecture
           ,
           as
           exactly
           as
           
             Albert
             Durer
          
           hath
           done
           .
        
         
           XVII
           .
           To
           describe
           all
           Plat-forms
           ,
           and
           designe
           all
           the
           orders
           of
           Columnes
           exactly
           ,
           according
           to
           their
           true
           proportion
           .
        
         
           XVIII
           .
           A
           way
           to
           engrave
           very
           easily
           with
           
             Aqua
             Fortis
          
           ,
           without
           knowing
           how
           to
           hatch
           .
        
         
           XIX
           .
           To
           cast
           Account
           without
           pen
           or
           counters
           ,
           by
           a
           way
           which
           cannot
           be
           forgotten
           .
        
         
           XX.
           To
           learn
           the
           method
           of
           Writing
           in
           one
           hour
           ,
           by
           retaining
           onely
           three
           letters
           .
        
         
           XXI
           .
           To
           keep
           Flowers
           ,
           yea
           ,
           a
           whole
           Garden
           ,
           fresh
           ,
           throughout
           the
           year
           .
        
         
           XXII
           .
           To
           learn
           all
           the
           tricks
           and
           subtleties
           of
           Juglers
           ,
           and
           consequently
           to
           cease
           admiring
           them
           .
        
         
           XXIII
           .
           To
           make
           two
           solid
           bodies
           actually
           cold
           ,
           which
           being
           together
           shall
           become
           so
           hot
           of
           themselves
           immediately
           ,
           as
           not
           to
           be
           touch'd
           ;
           and
           to
           keep
           their
           heat
           for
           several
           moneths
           ,
           and
           possibly
           for
           some
           years
           .
        
         
           XXIV
           .
           To
           shew
           in
           a
           portable
           Instrument
           ,
           in
           small
           or
           greater
           proportion
           ,
           all
           objects
           that
           shall
           be
           presented
           .
        
         
           XXV
           .
           To
           teach
           a
           Mother-language
           ,
           of
           which
           all
           other
           Languages
           are
           Dialects
           ,
           and
           may
           be
           learn'd
           by
           it
           :
           Which
           the
           Proposer
           affirmes
           so
           easie
           ,
           that
           he
           will
           teach
           the
           whole
           Grammar
           of
           it
           in
           six
           hours
           ;
           but
           six
           moneths
           are
           requisite
           to
           learn
           the
           signification
           of
           all
           its
           words
           .
        
         
           XXVI
           .
           To
           teach
           all
           persons
           to
           argue
           without
           errour
           ,
           in
           all
           kind
           of
           Modes
           and
           Figures
           ,
           in
           a
           quarter
           of
           an
           hour
           .
        
         
           XXVII
           .
           To
           shew
           a
           secret
           ,
           by
           help
           whereof
           any
           man
           may
           pronounce
           any
           strange
           Language
           as
           naturally
           as
           his
           own
           ,
           be
           it
           
             Astatick
             ,
             African
          
           ,
           or
           American
           ,
           and
           he
           an
           European
           ;
           or
           ,
           on
           the
           contrary
           ;
           which
           is
           a
           way
           to
           remedy
           the
           bad
           Accents
           and
           pronuntiations
           both
           in
           strangers
           and
           natives
           ,
           whereby
           they
           are
           so
           manifestly
           distinguish'd
           .
        
         
         
           XXVIII
           .
           To
           make
           a
           Girder
           or
           Joint
           broken
           in
           two
           or
           three
           places
           ,
           to
           serve
           without
           pins
           .
        
         
           XXIX
           .
           To
           pierce
           a
           door
           immediately
           with
           a
           Candle
           not
           lighted
           .
        
         
           XXX
           .
           To
           make
           a
           Pistol
           of
           a
           foot
           and
           half
           in
           length
           carry
           three
           hundred
           paces
           .
        
         
           XXXI
           .
           To
           make
           a
           good
           quantity
           of
           fresh
           water
           speedily
           in
           the
           main
           Sea.
           
        
         
           XXXII
           .
           To
           measure
           the
           depth
           of
           the
           Sea
           ,
           where
           the
           plummet
           cannot
           reach
           ,
           or
           where
           it
           is
           unperceiveable
           .
        
         
           XXXIII
           .
           To
           shew
           all
           the
           feats
           and
           subtleties
           that
           are
           perform'd
           with
           Cards
           ,
           as
           to
           make
           the
           Card
           you
           think
           of
           come
           at
           what
           number
           is
           requir'd
           ;
           to
           tell
           15.
           persons
           ,
           who
           have
           two
           Cards
           a
           piece
           ,
           what
           Cards
           every
           one
           hath
           ,
           &c.
           
        
         
           XXXIV
           .
           To
           draw
           two
           lines
           ,
           which
           being
           extended
           infinitely
           ,
           shall
           always
           come
           nearer
           ,
           but
           never
           meet
           .
        
         
           XXXV
           .
           To
           make
           a
           light
           without
           Oyle
           ,
           Wax
           ,
           Tallow
           ,
           Gum
           ,
           or
           Fat
           ,
           at
           small
           charge
           ,
           which
           shall
           less
           offend
           the
           sight
           in
           a
           whole
           nights
           reading
           ,
           then
           the
           light
           of
           an
           ordinary
           Candle
           doth
           in
           a
           quarter
           of
           an
           hour
           .
        
         
           XXXVI
           .
           To
           make
           Glasses
           ,
           through
           which
           the
           Sun
           doth
           not
           penetrate
           ,
           though
           his
           light
           do
           .
        
         
           XXXVII
           .
           To
           make
           old
           defac'd
           Characters
           legible
           .
        
         
           XXXVIII
           .
           To
           continue
           under
           water
           for
           some
           hours
           without
           a
           Tube
           .
        
         
           XXXIX
           .
           To
           make
           a
           Needle
           which
           shall
           always
           turn
           towards
           the
           North
           ,
           though
           it
           were
           never
           touch'd
           with
           a
           Loadstone
           .
        
         
           XL.
           To
           make
           a
           Fire
           without
           combustible
           matter
           ,
           portable
           in
           any
           place
           whatsoever
           ,
           fit
           to
           boile
           withall
           ,
           and
           which
           will
           last
           many
           hundred
           years
           ,
           yea
           ,
           as
           long
           as
           the
           world
           .
        
         
           XLI
           .
           To
           make
           a
           Mineral
           Tree
           ,
           of
           a
           mixture
           of
           Metals
           ,
           which
           shall
           grow
           in
           form
           of
           a
           Tree
           in
           a
           vessel
           of
           Glasse
           well
           clos'd
           .
        
         
           XLII
           .
           To
           turn
           Iron
           into
           Steel
           and
           Copper
           ,
           to
           keep
           it
           from
           rusting
           ;
           and
           give
           it
           such
           a
           temper
           ,
           that
           a
           complete
           sute
           of
           Armes
           of
           three
           quarters
           less
           weight
           then
           ordinary
           shall
           resist
           Musket-shot
           .
        
         
           XLIII
           .
           To
           encrease
           a
           Man's
           Pulse
           so
           that
           he
           shall
           seem
           to
           have
           a
           Fever
           ;
           and
           to
           diminish
           it
           so
           ,
           that
           he
           shall
           seem
           a
           dying
           ,
           yet
           both
           without
           prejudice
           to
           his
           health
           .
        
         
           XLIV
           .
           Many
           Secrets
           were
           propos'd
           for
           the
           preservation
           of
           Health
           ,
           and
           Cure
           of
           Diseases
           ,
           the
           mentioning
           whereof
           I
           defer
           till
           experience
           shall
           be
           made
           of
           them
           ;
           Credulity
           being
           not
           less
           excuseable
           ,
           or
           more
           dangerous
           in
           any
           Art
           or
           Science
           ,
           then
           in
           Physick
           ;
           and
           therefore
           I
           am
           the
           more
           cautious
           and
           careful
           to
           publish
           none
           but
           certain
           things
           ,
           and
           such
           as
           deserve
           to
           be
           communicated
           .
        
         
           As
           for
           the
           second
           Point
           ,
           which
           consists
           in
           the
           resolution
           of
           
           some
           difficulties
           observ'd
           in
           the
           course
           of
           these
           Conferences
           ;
           't
           is
           true
           ,
           they
           were
           not
           sooner
           publish'd
           but
           some
           took
           exception
           that
           there
           was
           not
           a
           choice
           made
           of
           some
           few
           persons
           to
           speak
           ,
           any
           that
           seem'd
           of
           quality
           being
           admitted
           to
           declare
           their
           Sentiments
           ;
           because
           (
           said
           they
           )
           this
           diversity
           of
           minds
           ,
           which
           is
           one
           of
           the
           wonders
           of
           the
           Universe
           ,
           cannot
           but
           produce
           unpleasing
           discords
           and
           dissonances
           ,
           sometimes
           prejudicial
           to
           the
           publick
           :
           or
           ,
           at
           least
           ,
           they
           advis'd
           to
           restrain
           their
           discourses
           to
           certain
           laws
           and
           modifications
           ,
           and
           limit
           to
           a
           set
           space
           of
           time
           ,
           which
           it
           should
           not
           be
           lawful
           for
           any
           to
           exceed
           :
           and
           this
           in
           order
           to
           remedy
           the
           itch
           of
           speaking
           ,
           no
           less
           then
           of
           writing
           ,
           in
           many
           who
           are
           so
           fond
           of
           being
           heard
           .
        
         
           On
           the
           contrary
           ,
           others
           lik'd
           nothing
           so
           much
           in
           this
           free
           commerce
           of
           wits
           as
           an
           unconfined
           liberty
           ;
           conceiving
           nothing
           more
           advantagious
           for
           the
           initiation
           of
           the
           young
           ,
           the
           divertisement
           of
           the
           old
           ,
           and
           the
           honest
           recreation
           of
           all
           ;
           nor
           which
           more
           testifies
           to
           Posterity
           the
           generous
           proceeding
           of
           those
           that
           govern
           ,
           diametrically
           opposite
           to
           the
           tyrannical
           slavery
           of
           some
           others
           ,
           then
           this
           publick
           liberty
           afforded
           to
           every
           Gentleman
           to
           produce
           and
           speak
           what
           he
           thinks
           in
           these
           Conferences
           ,
           regulated
           by
           the
           bounds
           prescrib'd
           by
           themselves
           ,
           and
           so
           strictly
           observ'd
           ,
           that
           the
           severest
           Censors
           of
           the
           host
           august
           Bodies
           ,
           and
           Sovereign
           Courts
           ,
           who
           are
           often
           present
           at
           them
           ,
           have
           hitherto
           found
           nothing
           to
           disapprove
           therein
           ,
           the
           persons
           nominated
           by
           the
           Assembly
           to
           preside
           in
           the
           same
           ,
           having
           comported
           themselves
           with
           such
           civility
           towards
           those
           to
           whom
           they
           signifi'd
           when
           it
           was
           time
           to
           cease
           speaking
           ,
           that
           they
           have
           had
           abundant
           cause
           to
           be
           satisfi'd
           ,
           and
           the
           Assembly
           taken
           more
           content
           in
           the
           diversity
           of
           the
           Speakers
           opinions
           ,
           then
           if
           they
           had
           been
           all
           of
           one
           mind
           ;
           as
           the
           identity
           of
           many
           sounds
           do's
           not
           make
           harmony
           .
        
         
           Afterwards
           some
           propounded
           that
           only
           two
           persons
           might
           speak
           upon
           a
           Question
           ,
           one
           for
           the
           affirmative
           part
           ,
           and
           the
           other
           for
           the
           Negative
           ;
           and
           in
           that
           ,
           at
           most
           ,
           a
           third
           might
           conciliate
           their
           different
           judgements
           in
           things
           wherein
           a
           third
           opinion
           might
           have
           place
           ;
           to
           the
           end
           the
           hearers
           might
           have
           no
           more
           to
           do
           but
           to
           assent
           to
           that
           which
           should
           seem
           best
           .
           But
           as
           this
           hath
           been
           practis'd
           sometimes
           ,
           and
           may
           be
           continu'd
           in
           matters
           convenient
           for
           it
           ;
           so
           it
           seems
           injust
           to
           others
           ,
           to
           stop
           the
           mouths
           of
           the
           rest
           of
           the
           company
           ,
           only
           for
           the
           hearing
           of
           two
           or
           three
           ;
           besides
           the
           tediousness
           of
           a
           long
           discourse
           ;
           whereas
           the
           multitude
           of
           concise
           verdicts
           resembles
           a
           Nose-gay
           diversifi'd
           with
           many
           Flowers
           of
           different
           colour
           and
           odour
           :
           besides
           that
           there
           are
           many
           subjects
           ,
           concerning
           which
           so
           different
           judgements
           arise
           that
           the
           number
           thereof
           cannot
           be
           limited
           ;
           our
           Reason
           being
           so
           little
           captivated
           ,
           that
           it
           finds
           out
           new
           paths
           every
           day
           to
           arrive
           at
           Truth
           which
           it
           goes
           to
           seek
           beyond
           the
           Imaginary
           spaces
           .
        
         
           Some
           ,
           to
           make
           these
           Conferences
           the
           more
           esteem'd
           ,
           would
           
           have
           them
           held
           but
           once
           a
           moneth
           :
           others
           were
           so
           far
           from
           being
           weary
           of
           them
           ,
           that
           they
           desir'd
           them
           every
           day
           .
           But
           to
           comply
           with
           both
           ,
           it
           was
           thought
           expedient
           to
           hold
           them
           once
           a
           week
           .
        
         
           Some
           desir'd
           to
           handle
           but
           one
           Question
           ;
           others
           ,
           more
           .
           Experience
           hath
           manifested
           ,
           that
           the
           former
           course
           would
           be
           tedious
           ,
           and
           the
           latter
           full
           of
           confusion
           ,
           could
           the
           brevity
           of
           the
           time
           admit
           it
           .
        
         
           The
           Points
           pitch'd
           upon
           at
           the
           last
           Conference
           to
           be
           treated
           in
           the
           next
           ,
           were
           these
           .
        
         
           
             CONFERENCE
             LI.
             
          
           
             
               I.
               At
               what
               time
               the
               Year
               ought
               to
               begin
               .
               II.
               Why
               the
               Load-stone
               draws
               Iron
               .
            
          
           
             
               I.
               At
               what
               time
               the
               year
               ought
               to
               begin
               .
            
             
               SInce
               the
               Year
               begins
               by
               a
               Moneth
               ;
               the
               Moneth
               by
               a
               Day
               ;
               the
               Day
               by
               an
               Hour
               ;
               the
               Hour
               by
               a
               Minute
               ;
               the
               Question
               seems
               to
               demand
               at
               what
               moment
               the
               Year
               ought
               to
               begin
               .
               A
               Year
               is
               a
               space
               of
               Time
               ;
               Time
               is
               the
               duration
               of
               motion
               ;
               the
               most
               perfect
               of
               motions
               is
               the
               local
               ;
               the
               most
               excellent
               of
               local
               motions
               is
               the
               circular
               and
               celestial
               ,
               which
               bath
               something
               of
               infinity
               .
               Now
               ,
               to
               speak
               generally
               ,
               a
               Year
               is
               the
               revolution
               of
               some
               celestial
               Orb
               ,
               and
               takes
               its
               name
               from
               the
               spherical
               bodies
               which
               return
               to
               the
               same
               place
               from
               whence
               they
               departed
               .
               So
               the
               year
               of
               Saturn
               ,
               is
               of
               10955
               days
               and
               twelve
               hours
               ;
               that
               of
               Jupiter
               ,
               of
               4331
               days
               ,
               eighteen
               hours
               ;
               that
               of
               Mars
               ,
               of
               687
               days
               ;
               that
               of
               the
               Sun
               ,
               of
               365
               days
               ,
               six
               hours
               ,
               wanting
               eleven
               minutes
               ;
               th●se
               of
               Venus
               and
               Mercury
               are
               almost
               like
               that
               of
               the
               Sun
               ;
               that
               of
               the
               Moon
               is
               of
               about
               twenty
               nine
               days
               .
               But
               the
               longest
               year
               of
               all
               is
               that
               of
               the
               eighth
               Sphere
               ,
               call'd
               the
               perfect
               or
               Platonick
               year
               ,
               at
               the
               end
               of
               which
               all
               the
               Stars
               are
               to
               return
               to
               the
               same
               places
               and
               distances
               that
               they
               had
               at
               the
               Creation
               ,
               which
               shall
               be
               accomplish'd
               ,
               as
               the
               Platonists
               say
               ,
               in
               490000
               Solar
               years
               ,
               by
               vertue
               of
               the
               Septenary
               multiply'd
               seven
               times
               ,
               according
               to
               the
               number
               of
               the
               seven
               other
               inferior
               Orbs
               ;
               but
               more
               probably
               ,
               according
               to
               Alphonsus
               ,
               in
               36000
               years
               ,
               considering
               that
               the
               eighth
               Sphere
               moves
               but
               one
               degree
               in
               a
               hundred
               years
               ,
               and
               so
               in
               36000
               years
               pervades
               the
               360
               degrees
               of
               the
               Zodiack
               .
               The
               Cynical
               year
               of
               the
               Egyptians
               and
               Babylonians
               was
               measur'd
               by
               the
               course
               of
               the
               celestial
               Dog
               ,
               or
               of
               Orion
               ,
               and
               consisted
               of
               1460
               years
               .
               The
               Sabbatical
               year
               of
               the
               Jews
               was
               every
               seventh
               year
               ;
               the
               Jubilary
               ,
               every
               fiftieth
               ,
               in
               which
               they
               rested
               ,
               and
               the
               Trumpets
               sounded
               .
               Which
               minds
               me
               of
               the
               Intermission
               which
               this
               company
               made
               at
               its
               fiftieth
               Conference
               ,
               after
               which
               the
               Trumpet
               animates
               us
               to
               a
               new
               Career
               .
               Now
               although
               civil
               years
               may
               be
               measur'd
               by
               the
               motion
               of
               any
               
               Celestial
               Body
               whatsoever
               ;
               yet
               the
               Sun
               and
               the
               Moon
               ,
               the
               two
               grand
               Luminaries
               ,
               have
               been
               by
               general
               consent
               taken
               to
               describe
               the
               year
               ;
               one
               whereof
               is
               call'd
               Solar
               ,
               being
               the
               interval
               during
               which
               the
               Sun
               running
               through
               the
               twelve
               Signes
               of
               the
               Zodiack
               comes
               again
               to
               the
               same
               point
               from
               whence
               he
               set
               forth
               ;
               the
               other
               is
               Lunar
               ,
               being
               the
               space
               of
               time
               in
               which
               the
               Moon
               is
               twelve
               times
               in
               conjunction
               with
               the
               Sun
               (
               for
               otherwise
               the
               Lunar
               year
               ,
               properly
               taken
               ,
               is
               but
               one
               moneth
               )
               which
               year
               is
               of
               354
               days
               ,
               eight
               hours
               ,
               and
               some
               minutes
               ;
               by
               consequence
               less
               then
               the
               Solar
               by
               about
               eleven
               days
               ,
               whereof
               the
               difference
               and
               reduction
               is
               call'd
               the
               Epact
               .
               So
               that
               it
               must
               be
               known
               ,
               in
               the
               first
               place
               ,
               of
               what
               year
               the
               Question
               is
               to
               be
               understood
               .
               For
               if
               the
               Solar
               year
               be
               meant
               (
               as
               it
               seems
               to
               be
               )
               it
               must
               begin
               by
               the
               minute
               in
               which
               the
               Sun
               enters
               the
               first
               point
               of
               the
               Ram
               ,
               who
               is
               for
               that
               reason
               said
               to
               open
               the
               year
               with
               his
               horns
               .
            
             
               The
               Second
               said
               ,
               The
               Year
               is
               a
               Circle
               ,
               for
               that
               cause
               hieroglyphically
               represented
               under
               the
               figure
               of
               a
               Serpent
               biting
               his
               own
               tail
               ,
               and
               nam'd
               by
               the
               Greeks
               Eniautos
               ,
               that
               is
               to
               say
               ,
               
                 In
                 it self
              
               ,
               and
               by
               the
               Hebrews
               Schanah
               ,
               which
               signifies
               Reiteration
               .
               As
               therefore
               there
               is
               neither
               beginning
               nor
               end
               in
               a
               circle
               ,
               so
               neither
               is
               there
               properly
               in
               a
               year
               ,
               each
               moment
               whereof
               may
               be
               its
               beginning
               and
               its
               end
               .
               Yet
               God's
               command
               to
               the
               Jews
               to
               begin
               the
               year
               with
               the
               moneth
               of
               March
               ,
               joyn'd
               to
               the
               probability
               that
               the
               world
               was
               then
               created
               ,
               would
               make
               me
               to
               begin
               it
               so
               ,
               had
               not
               Christians
               more
               reason
               to
               begin
               theirs
               by
               the
               day
               on
               which
               they
               receiv'd
               their
               most
               signal
               benefits
               from
               the
               hand
               of
               God
               ,
               namely
               ,
               our
               Saviours
               Nativity
               .
               Yet
               not
               by
               Christmas
               day
               ,
               but
               on
               that
               of
               the
               Circumcision
               ,
               '
               on
               which
               the
               Son
               of
               God
               began
               to
               effect
               the
               mystery
               of
               our
               Redemption
               by
               the
               effusion
               of
               his
               blood
               ;
               as
               the
               same
               Christians
               compute
               their
               years
               ,
               not
               from
               the
               Creation
               of
               the
               World
               ,
               but
               from
               the
               Mystery
               of
               the
               Incarnation
               .
            
             
               The
               Third
               said
               ,
               There
               are
               six
               terms
               ,
               by
               which
               we
               may
               commence
               the
               year
               ;
               namely
               the
               Apogaeum
               ,
               and
               Perigaeum
               ,
               of
               the
               Sun
               ,
               the
               two
               Solstices
               ,
               and
               the
               two
               Aequinoxes
               .
               The
               two
               first
               cannot
               be
               proper
               for
               it
               ,
               because
               they
               are
               not
               fix'd
               points
               ,
               but
               moveable
               according
               to
               the
               trepidation
               of
               the
               Firmament
               .
               Nor
               the
               Solstices
               ,
               since
               they
               are
               different
               according
               to
               the
               several
               Nations
               .
               For
               our
               Summer
               Solstice
               is
               the
               Winter
               Solstice
               to
               our
               Antipodes
               ,
               who
               dwell
               in
               the
               Southern
               temperate
               Zone
               ;
               and
               ,
               on
               the
               contrary
               ,
               our
               Winter
               Solstice
               is
               their
               Summer
               Solstice
               .
               It
               follows
               then
               that
               the
               year
               must
               be
               begun
               by
               that
               of
               the
               Aequinoxes
               ,
               in
               which
               the
               Sun
               first
               mov'd
               at
               the
               Creation
               ,
               being
               the
               Spring-time
               ,
               in
               which
               the
               earth
               ,
               according
               to
               God's
               command
               ,
               produc'd
               the
               Germen
               or
               tender
               Grass
               ,
               and
               green
               Herb.
               And
               this
               likewise
               is
               the
               time
               when
               the
               State
               of
               Heaven
               is
               such
               that
               the
               Astrologers
               make
               their
               surest
               Predictions
               from
               it
               of
               the
               whole
               constitution
               of
               the
               year
               ensuing
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               year
               may
               with
               more
               reason
               be
               begun
               
               at
               Autumn
               ,
               as
               being
               rather
               the
               Season
               when
               the
               world
               was
               created
               ,
               for
               that
               the
               Trees
               are
               at
               this
               time
               laden
               with
               fruit
               ;
               and
               God
               was
               no
               less
               provident
               to
               prepare
               food
               for
               man
               then
               he
               is
               for
               children
               new
               born
               ,
               to
               whom
               their
               mothers
               no
               sooner
               give
               life
               but
               they
               have
               nourishment
               ready
               for
               them
               in
               their
               breasts
               .
            
             
               The
               Fifth
               said
               ,
               That
               being
               the
               Aequinoxes
               and
               Seasons
               of
               the
               Year
               happen
               not
               always
               at
               the
               same
               time
               in
               respect
               of
               all
               people
               ,
               they
               cannot
               be
               a
               general
               rule
               for
               the
               beginning
               of
               the
               year
               ,
               which
               't
               were
               more
               expedient
               to
               refere
               to
               the
               moment
               of
               the
               Creation
               .
               But
               because
               only
               he
               that
               knows
               the
               end
               of
               it
               knows
               the
               beginning
               of
               it
               ,
               there
               remains
               nothing
               to
               men
               but
               light
               conjectures
               :
               The
               fruits
               which
               appear'd
               upon
               the
               Trees
               concluding
               no
               more
               necessarily
               for
               Autumn
               then
               the
               tender
               Grass
               of
               the
               earth
               for
               the
               Spring
               ,
               or
               the
               nakedness
               of
               our
               first
               Parent
               for
               Summer
               ,
               and
               the
               sterility
               of
               the
               earth
               immediately
               after
               his
               sin
               ,
               for
               Winter
               .
               Yea
               ,
               were
               the
               instant
               of
               the
               Creation
               known
               to
               us
               ,
               we
               should
               be
               still
               in
               doubt
               ,
               whether
               to
               begin
               the
               year
               from
               the
               day
               of
               the
               Creation
               which
               was
               Sunday
               ,
               or
               from
               the
               fourth
               day
               which
               is
               Wednesday
               ,
               on
               which
               the
               Sun
               and
               Moon
               were
               created
               ;
               since
               the
               year
               depends
               upon
               their
               Revolution
               ;
               or
               lastly
               ,
               from
               the
               sixth
               which
               is
               Fryday
               ,
               on
               which
               Adam
               was
               created
               ,
               who
               alone
               was
               capable
               among
               all
               creatures
               to
               compute
               their
               motions
               .
               I
               should
               therefore
               judge
               it
               best
               to
               take
               the
               Apogaeum
               of
               the
               Sun
               ,
               or
               the
               moment
               wherein
               he
               is
               most
               elevated
               above
               the
               earth
               ,
               as
               the
               most
               noble
               and
               eminent
               place
               in
               which
               he
               is
               found
               during
               the
               whole
               course
               of
               the
               year
               ,
               being
               then
               as
               in
               his
               throne
               ,
               from
               whence
               he
               makes
               himself
               conspicuous
               to
               all
               the
               world
               ;
               rather
               then
               in
               any
               other
               place
               of
               Heaven
               ,
               and
               consequently
               may
               then
               better
               serve
               for
               a
               signal
               of
               the
               end
               of
               one
               year
               and
               the
               beginning
               of
               another
               .
               And
               although
               the
               years
               would
               not
               be
               perfectly
               equal
               in
               duration
               ,
               yet
               the
               difference
               would
               be
               but
               small
               ,
               and
               they
               would
               be
               computed
               by
               all
               men
               after
               the
               same
               sort
               ,
               which
               is
               the
               thing
               requir'd
               .
            
             
               The
               Sixth
               said
               ,
               The
               commencement
               of
               the
               year
               is
               as
               various
               as
               that
               of
               the
               day
               ;
               which
               the
               Persians
               and
               Babylonians
               began
               at
               the
               rising
               of
               the
               Sun
               ,
               the
               Arabians
               from
               one
               Noon
               to
               another
               ,
               as
               the
               Astrologers
               still
               do
               ,
               to
               find
               the
               Houses
               of
               the
               Sun
               and
               other
               Planets
               :
               the
               Jews
               ,
               from
               Sun-set
               ,
               or
               from
               one
               evening
               to
               another
               ,
               according
               to
               what
               is
               said
               in
               Genesis
               ,
               that
               the
               Evening
               and
               the
               Morning
               were
               one
               day
               ;
               which
               way
               of
               counting
               the
               hours
               is
               still
               practis'd
               in
               
                 Italy
                 ,
                 Bohemia
              
               and
               Silesia
               .
               The
               remainder
               of
               Christians
               reckon
               their
               day
               from
               one
               mid-night
               to
               another
               ;
               because
               the
               night
               was
               before
               the
               day
               ,
               as
               we
               read
               ,
               in
               Genesis
               ,
               that
               in
               the
               beginning
               darkness
               cover'd
               the
               face
               of
               the
               deep
               ;
               but
               chiefly
               because
               our
               Lord
               was
               born
               at
               mid-night
               .
               So
               that
               't
               is
               an
               indifferent
               thing
               both
               where
               the
               natural
               day
               be
               begun
               ,
               provided
               its
               revolution
               be
               always
               of
               twenty
               four
               hours
               ;
               and
               where
               each
               people
               begins
               the
               Solar
               year
               ,
               provided
               they
               agree
               
               upon
               the
               revolution
               of
               the
               Sun
               ,
               and
               end
               it
               at
               the
               same
               point
               where
               they
               began
               it
               .
            
             
               The
               Seventh
               said
               ,
               Although
               nothing
               be
               more
               certain
               then
               the
               measure
               of
               the
               Sun's
               course
               ,
               composing
               the
               Astronomical
               year
               ,
               which
               is
               divided
               into
               Conversional
               or
               Tropical
               ,
               and
               Sydereal
               .
               Yet
               being
               this
               course
               is
               not
               concluded
               in
               an
               intire
               number
               of
               moneths
               ,
               days
               ,
               nor
               yet
               of
               hours
               (
               for
               some
               minutes
               must
               be
               added
               to
               it
               )
               hence
               ariseth
               the
               difficulty
               to
               regulate
               the
               years
               ;
               the
               confusion
               whereof
               has
               been
               encreas'd
               by
               the
               divers
               political
               and
               civil
               years
               establish'd
               by
               Legislators
               who
               have
               endeavour'd
               to
               comply
               in
               this
               point
               with
               the
               vulgar
               ,
               which
               likes
               nothing
               but
               what
               is
               intire
               and
               easie
               to
               comprehend
               .
               Romulus
               began
               his
               year
               at
               the
               Vernal
               Aequinox
               ,
               and
               compos'd
               it
               of
               304
               days
               divided
               into
               ten
               moneths
               .
               Numa
               observing
               that
               the
               course
               of
               the
               Sun
               ,
               and
               the
               Lunations
               did
               no
               agree
               ,
               and
               that
               the
               cold
               weather
               was
               often
               found
               in
               Summer
               ,
               and
               Harvest
               in
               Winter
               ,
               added
               January
               and
               February
               to
               it
               .
               The
               progress
               of
               time
               having
               shewn
               that
               this
               reformation
               was
               still
               imperfect
               ,
               
                 Julius
                 Caesar
              
               ,
               670
               years
               after
               him
               ,
               assisted
               by
               Sosigenes
               a
               great
               Mathematician
               ,
               corrected
               the
               defect
               ,
               adding
               three
               moneths
               to
               the
               year
               in
               which
               he
               made
               this
               rectification
               ,
               which
               was
               the
               708th
               year
               of
               the
               building
               of
               Rome
               ;
               namely
               ,
               two
               moneths
               between
               November
               and
               December
               ,
               one
               of
               29
               days
               and
               the
               other
               of
               30
               :
               and
               another
               of
               30
               days
               at
               the
               end
               of
               December
               ,
               to
               make
               up
               the
               days
               which
               were
               pass'd
               .
               So
               that
               this
               year
               Debtors
               had
               three
               moneths
               respite
               .
               Then
               he
               divided
               the
               year
               into
               365
               days
               ,
               for
               this
               cause
               call'd
               from
               his
               name
               the
               Julian
               year
               .
               But
               because
               the
               Sun
               is
               neer
               six
               hours
               more
               in
               accomplishing
               his
               Period
               ,
               he
               added
               a
               day
               every
               fourth
               year
               after
               the
               twenty
               third
               of
               February
               which
               they
               call'd
               
                 Sexto
                 Calendas
              
               ,
               and
               because
               in
               counting
               it
               twice
               they
               said
               
                 bis
                 sexto
                 Calendas
              
               ,
               this
               year
               truth
               thence
               retain'd
               the
               name
               of
               Bissextile
               ,
               attributed
               by
               the
               vulgar
               to
               sinister
               and
               unfortunate
               things
               .
               And
               to
               confirm
               the
               moneths
               to
               the
               Lunations
               ,
               he
               was
               contented
               to
               observe
               that
               every
               nineteenth
               year
               the
               Moon
               is
               found
               in
               the
               same
               place
               ;
               which
               was
               the
               discovery
               of
               another
               Mathematician
               of
               Athens
               nam'd
               Meton
               .
               And
               forasmuch
               as
               they
               mark'd
               this
               number
               of
               19
               in
               their
               Kalendar
               with
               a
               Cypher
               of
               gold
               ,
               thence
               it
               came
               to
               be
               call'd
               the
               
                 Gold
                 Number
              
               .
               The
               Christians
               took
               up
               this
               Calculation
               as
               the
               best
               of
               all
               .
               But
               because
               there
               wants
               eleven
               minutes
               every
               fourth
               year
               to
               make
               the
               Bissextile
               or
               Leap-year
               intire
               ,
               it
               was
               found
               that
               from
               the
               time
               of
               
                 Julius
                 Caesar
              
               to
               Gregory
               XIII
               .
               the
               Lunations
               and
               Aequinoxes
               had
               anticipated
               ten
               days
               ,
               which
               render'd
               the
               
                 Golden
                 Number
              
               useless
               ,
               and
               remov'd
               Easter
               and
               other
               moveable
               Feasts
               out
               of
               their
               true
               place
               .
               Therefore
               this
               Pope
               ,
               assisted
               by
               Doctor
               Lilio
               a
               Physitian
               ,
               retrench'd
               those
               ten
               days
               throughout
               all
               Christendom
               ,
               except
               in
               places
               who
               are
               not
               pleas'd
               with
               novelty
               ,
               unless
               so
               far
               as
               it
               displeases
               the
               Pope
               .
               Which
               anticipation
               will
               always
               oblige
               future
               Ages
               to
               use
               a
               like
               reformation
               of
               the
               Julian
               
               year
               ;
               which
               we
               begin
               from
               the
               mid-night
               which
               precedes
               the
               first
               Sun-rise
               of
               the
               moneth
               of
               January
               .
               But
               the
               most
               sensible
               knowledge
               to
               be
               had
               of
               the
               duration
               and
               beginning
               of
               the
               Solar
               year
               is
               obtain'd
               by
               observing
               the
               day
               on
               which
               the
               shadow
               of
               the
               perpendicular
               needle
               of
               a
               Quadrant
               is
               found
               longest
               at
               noon
               ,
               being
               a
               certain
               sign
               that
               the
               Sun
               is
               then
               most
               depress'd
               ,
               and
               consequently
               that
               we
               must
               there
               set
               down
               the
               end
               of
               the
               preceding
               year
               and
               the
               beginning
               of
               the
               next
               ,
               which
               is
               visible
               by
               the
               exaltation
               of
               the
               Sun
               ,
               whose
               shadow
               will
               not
               be
               found
               equal
               again
               till
               after
               the
               revolution
               of
               a
               just
               year
               .
            
          
           
             
               II.
               Why
               the
               Load-stone
               draws
               Iron
               .
            
             
               Had
               Stones
               life
               ,
               as
               Cardan
               held
               ,
               the
               solution
               of
               the
               second
               Question
               would
               be
               easie
               .
               For
               the
               Load-stone's
               drawing
               Iron
               would
               be
               no
               more
               a
               wonder
               then
               an
               Animal's
               going
               to
               seek
               its
               food
               .
               Now
               of
               those
               things
               which
               draw
               others
               ,
               some
               do
               it
               for
               eschewing
               of
               vacuity
               :
               so
               water
               and
               other
               more
               ponderous
               bodies
               ascend
               ,
               air
               and
               other
               light
               bodies
               descend
               ,
               either
               of
               them
               against
               its
               proper
               inclination
               ,
               to
               prevent
               a
               vacuum
               .
               Others
               do
               it
               ,
               out
               of
               desire
               to
               obtain
               what
               they
               need
               ,
               as
               their
               nourishment
               .
               So
               Plants
               attract
               the
               juice
               of
               the
               earth
               ;
               the
               Gall-bladder
               ,
               Choler
               ;
               the
               Splene
               ,
               the
               Melancholy
               humour
               ;
               and
               every
               part
               ,
               blood
               .
               Others
               do
               it
               by
               the
               mutual
               resemblance
               of
               the
               spirits
               issuing
               out
               of
               them
               ;
               such
               is
               the
               first
               motion
               of
               affection
               arising
               between
               two
               persons
               of
               the
               same
               humour
               and
               inclination
               .
               But
               others
               are
               mov'd
               locally
               with
               out
               any
               manifest
               and
               corporeal
               cause
               ;
               so
               are
               the
               vapours
               and
               the
               dew
               drawn
               up
               by
               the
               Sun
               ;
               straw
               by
               Amber
               ;
               the
               womb
               by
               good
               smells
               ;
               the
               Load-stone
               by
               the
               North-star
               ,
               the
               Heliotrope
               and
               Selenotrope
               by
               the
               Sun
               and
               the
               Moon
               ,
               whose
               motions
               they
               follow
               .
               Now
               in
               attraction
               ,
               it
               is
               requisite
               that
               the
               attractive
               vertue
               be
               stronger
               then
               the
               resistance
               of
               the
               body
               which
               is
               attracted
               .
               The
               greatest
               resistance
               is
               from
               the
               ponderosity
               of
               a
               body
               ;
               the
               elevation
               of
               which
               without
               manifest
               cause
               is
               accounted
               miraculous
               ,
               and
               attributed
               by
               Divines
               to
               the
               Divine
               Power
               alone
               ;
               as
               when
               our
               Lord
               walk'd
               upon
               the
               water
               .
               And
               so
               indeed
               would
               be
               the
               suspension
               of
               the
               gravity
               of
               iron
               attracted
               by
               the
               Load-stone
               ,
               if
               it
               were
               not
               ordinary
               :
               the
               cause
               whereof
               may
               be
               ascrib'd
               to
               the
               meeting
               of
               spirits
               streaming
               out
               of
               the
               Iron
               and
               the
               Load-stone
               ;
               which
               being
               viscous
               and
               once
               joyn'd
               together
               are
               somewhat
               hard
               to
               be
               separated
               .
            
             
               The
               Second
               said
               ,
               That
               as
               every
               body
               diffuses
               about
               it
               visible
               ,
               odorable
               ,
               and
               sonorous
               species
               ,
               which
               appear
               not
               to
               us
               ,
               unless
               they
               be
               reflected
               by
               some
               body
               proper
               to
               unite
               them
               ;
               the
               visible
               species
               ,
               by
               a
               Glass
               ;
               odours
               by
               heat
               ;
               sound
               ,
               by
               a
               hollow
               body
               ,
               such
               as
               makes
               the
               Echo
               :
               In
               like
               manner
               ,
               the
               Load-stone
               and
               the
               Iron
               emit
               attractive
               species
               round
               about
               ,
               which
               are
               lost
               ,
               unless
               these
               of
               the
               one
               light
               upon
               those
               of
               the
               other
               ;
               for
               then
               their
               nature
               is
               ,
               so
               to
               conjoyn
               themselves
               that
               their
               union
               is
               indissoluble
               otherwise
               then
               by
               violence
               :
               wherein
               there
               seems
               to
               be
               no
               greater
               marvel
               then
               in
               all
               other
               motions
               of
               natural
               bodies
               ,
               
               which
               act
               variously
               one
               upon
               another
               according
               to
               the
               disposition
               of
               the
               next
               matter
               .
               So
               the
               fire
               acts
               upon
               combustible
               matter
               ,
               and
               not
               upon
               other
               ;
               the
               reason
               of
               these
               affects
               depending
               upon
               the
               determination
               of
               every
               particular
               cause
               ,
               the
               chain
               whereof
               is
               invisible
               and
               conceal'd
               from
               men
               .
            
             
               The
               Third
               said
               ,
               The
               Superior
               bodies
               act
               upon
               the
               inferior
               ,
               and
               all
               motions
               here
               below
               proceed
               from
               those
               of
               the
               Celestial
               Bodies
               ,
               which
               are
               therefore
               purposely
               contiguous
               .
               That
               of
               the
               Load-stone
               and
               Iron
               proceeds
               from
               the
               polar
               Stars
               ,
               which
               act
               so
               sensibly
               upon
               this
               Stone
               ,
               that
               being
               hung
               up
               in
               aequilibrio
               ,
               it
               spontaneously
               turns
               one
               part
               towards
               the
               Arctick
               ,
               and
               the
               other
               towards
               the
               Antarctick
               Pole
               ;
               unless
               in
               certain
               places
               where
               it
               varies
               between
               five
               and
               six
               degrees
               ,
               because
               't
               is
               drawn
               by
               a
               stronger
               magnetick
               virtue
               proceeding
               from
               the
               Earth
               .
               But
               this
               Stone
               draws
               Iron
               the
               more
               easily
               ,
               because
               't
               is
               almost
               of
               the
               same
               nature
               with
               it self
               ;
               and
               the
               Magnet
               is
               easily
               turn'd
               into
               Iron
               in
               the
               Mines
               by
               a
               coction
               made
               by
               the
               virtue
               of
               the
               same
               stars
               .
               For
               the
               liker
               things
               are
               ,
               the
               more
               inclin'd
               they
               are
               to
               unite
               together
               ;
               so
               Flame
               unites
               with
               Flame
               ,
               the
               drops
               of
               water
               joyn
               together
               ,
               a
               great
               Load-stone
               draws
               the
               less
               ,
               and
               Steel
               attracts
               the
               filings
               of
               steel
               .
            
             
               The
               Fourth
               said
               ,
               As
               there
               is
               a
               civil
               converse
               between
               men
               ,
               for
               preservation
               of
               society
               ,
               so
               there
               is
               a
               natural
               one
               establish'd
               by
               God
               amongst
               the
               other
               creatures
               ,
               for
               the
               support
               of
               their
               common
               being
               ,
               consisting
               chiefly
               in
               their
               being
               mov'd
               one
               towards
               another
               :
               Fire
               attracts
               unctuous
               exhalations
               ,
               and
               it self
               tends
               towards
               the
               Etherial
               fire
               ,
               the
               Air
               is
               drawn
               by
               the
               Lungs
               ,
               the
               Sea
               is
               drawn
               up
               by
               the
               Moon
               ,
               which
               causes
               its
               ebbing
               and
               flowing
               ;
               straw
               and
               dust
               by
               the
               Agate
               ,
               Iron
               by
               the
               Load-stone
               ;
               the
               virtue
               whereof
               ,
               together
               with
               the
               occult
               properties
               of
               all
               other
               bodies
               ,
               I
               attribute
               to
               that
               universal
               Spirit
               which
               carries
               every
               entity
               to
               its
               particular
               good
               .
            
             
               The
               Fifth
               said
               ,
               If
               we
               would
               understand
               the
               causes
               of
               the
               motion
               ,
               we
               must
               first
               discover
               their
               nature
               ,
               which
               is
               the
               principle
               of
               motion
               .
               Now
               the
               particular
               nature
               of
               every
               thing
               is
               unknown
               to
               all
               men
               ,
               as
               well
               as
               the
               proportion
               of
               the
               mixture
               of
               their
               substances
               ,
               whereon
               their
               occult
               properties
               depend
               ,
               as
               the
               manifest
               qualities
               do
               on
               the
               mixtion
               of
               their
               first
               qualities
               ;
               which
               we
               are
               wont
               to
               call
               manifest
               ,
               not
               but
               that
               the
               reason
               of
               them
               is
               as
               difficult
               as
               of
               the
               rest
               ,
               but
               because
               they
               are
               more
               ordinary
               .
               Which
               indeed
               has
               caus'd
               us
               to
               give
               them
               the
               name
               ,
               
                 e.
                 g.
              
               of
               lightness
               to
               the
               fire
               ,
               heaviness
               to
               the
               earth
               ,
               though
               no
               person
               has
               hither
               to
               assign'd
               the
               cause
               thereof
               .
               Give
               but
               a
               name
               to
               this
               quality
               which
               the
               Iron
               hath
               of
               moving
               towards
               the
               Load-stone
               ,
               it
               will
               be
               as
               manifest
               as
               the
               motive
               virtue
               which
               carries
               a
               stone
               towards
               its
               centre
               .
               We
               may
               indeed
               alledge
               the
               final
               cause
               of
               both
               ,
               and
               say
               ,
               in
               general
               ,
               that
               't
               is
               the
               good
               of
               the
               thing
               mov'd
               that
               sets
               it
               in
               motion
               ,
               or
               ,
               on
               the
               contrary
               ,
               the
               good
               of
               the
               thing
               whereunto
               it
               tends
               that
               moves
               and
               attracts
               
               it
               ,
               but
               the
               formal
               cause
               ,
               which
               we
               here
               inquire
               ,
               is
               equally
               unknown
               .
            
             
               The
               Sixth
               said
               ,
               That
               Iron
               is
               carri'd
               to
               the
               Load-stone
               as
               to
               its
               good
               ,
               and
               as
               the
               stone
               to
               its
               centre
               ;
               and
               hence
               it
               is
               that
               the
               Iron
               turns
               towards
               the
               North
               ,
               which
               is
               the
               native
               place
               of
               the
               Magnet
               .
               For
               being
               a
               natural
               ,
               not
               a
               violent
               motion
               ,
               the
               motive
               faculty
               must
               be
               in
               the
               Iron
               ,
               which
               moves
               it self
               ;
               the
               goodness
               of
               the
               object
               attracting
               only
               by
               a
               metaphorical
               motion
               ,
               which
               supposes
               a
               motive
               faculty
               in
               the
               thing
               mov'd
               .
            
          
        
         
           
             CONFERENCE
             LII
             .
          
           
             
               I.
               Of
               a
               Point
               .
               II.
               Whether
               other
               Animals
               besides
               Man
               have
               the
               use
               of
               Reason
               .
            
          
           
             
               I.
               Of
               a
               Point
               .
            
             
               IF
               it
               be
               true
               that
               there
               are
               more
               wonders
               in
               a
               Hand-worm
               then
               in
               an
               Elephant
               ,
               because
               all
               the
               faculties
               which
               are
               extended
               and
               have
               their
               manifest
               causes
               and
               instruments
               in
               the
               latter
               ,
               are
               found
               compendiously
               Epitomiz'd
               in
               the
               former
               ,
               and
               (
               as
               it
               were
               )
               independent
               of
               their
               organs
               ;
               there
               will
               be
               more
               wonders
               in
               a
               Point
               then
               in
               all
               the
               rest
               of
               the
               bodies
               which
               are
               compos'd
               of
               it
               .
               Indeed
               there
               's
               nothing
               so
               small
               as
               a
               Point
               ,
               and
               yet
               't
               is
               the
               object
               of
               most
               Sciences
               .
               Grammar
               treats
               of
               the
               Point
               of
               distinction
               ;
               Natural
               Philosophy
               ,
               of
               the
               Point
               of
               reflection
               ,
               and
               that
               which
               serves
               for
               the
               Centre
               of
               the
               Earth
               ;
               Astrology
               of
               the
               vertical
               points
               ,
               Zenith
               and
               Nadir
               ,
               and
               makes
               use
               of
               them
               to
               compute
               the
               motions
               of
               the
               Celestial
               Bodies
               .
               Geography
               hath
               its
               four
               Cardinal
               Points
               .
               All
               Sciences
               and
               Arts
               borrow
               this
               word
               ,
               to
               give
               some
               order
               to
               the
               things
               whereof
               they
               treat
               .
               Lastly
               ,
               it
               serves
               for
               a
               principle
               to
               Geometry
               which
               begins
               its
               first
               Propositions
               with
               it
               .
               And
               because
               ,
               if
               we
               believe
               Plato
               ,
               every
               beginning
               is
               divine
               ;
               a
               Point
               which
               is
               the
               principle
               of
               a
               line
               (
               as
               this
               is
               of
               a
               surface
               ,
               this
               of
               a
               body
               ;
               an
               instant
               ,
               of
               time
               ;
               and
               an
               unite
               ,
               of
               number
               )
               hath
               something
               of
               Divinity
               ;
               which
               Trismegistus
               ,
               for
               that
               reason
               ,
               calls
               a
               Centre
               or
               Point
               ,
               whose
               Circumference
               is
               no
               where
               ;
               and
               therefore
               they
               who
               hear
               us
               speak
               of
               a
               Point
               must
               not
               think
               that
               it
               is
               of
               an
               inconsiderable
               matter
               .
            
             
               The
               Second
               said
               ,
               Although
               much
               is
               not
               to
               be
               argu'd
               from
               our
               manner
               of
               speaking
               ,
               in
               which
               the
               word
               Point
               (
               with
               us
               French
               )
               signifies
               a
               negation
               ;
               yet
               it
               seems
               to
               imply
               ,
               that
               if
               it
               be
               something
               ,
               it
               wants
               but
               little
               of
               being
               nothing
               .
               For
               to
               speak
               truth
               ,
               a
               Point
               is
               the
               mean
               which
               is
               found
               between
               nothing
               and
               something
               .
               'T
               is
               not
               an
               accident
               ;
               for
               it
               doth
               not
               betide
               ,
               befall
               or
               arrive
               to
               a
               substance
               ,
               but
               is
               before
               ,
               and
               inseparable
               from
               the
               same
               .
               Nor
               is
               it
               a
               substance
               ,
               since
               a
               substance
               is
               infinitely
               divisible
               ,
               but
               a
               Point
               is
               that
               which
               hath
               no
               parts
               ,
               that
               is
               to
               say
               ,
               is
               indivisible
               .
               
               We
               cannot
               compare
               it
               to
               an
               instant
               in
               respect
               of
               time
               ,
               for
               the
               time
               past
               hath
               been
               instant
               or
               present
               ,
               and
               the
               future
               shall
               be
               so
               ;
               but
               a
               Point
               is
               not
               ,
               and
               never
               shall
               be
               ,
               a
               quantity
               ,
               nor
               to
               a
               Unite
               ,
               in
               regard
               of
               Number
               ;
               since
               Number
               is
               made
               of
               Unites
               ,
               and
               an
               Unite
               added
               to
               the
               greatest
               number
               whatever
               renders
               the
               same
               yet
               greater
               ;
               whereas
               a
               hundred
               Millions
               of
               of
               Points
               together
               make
               but
               a
               Point
               ,
               because
               that
               which
               hath
               no
               quantity
               of
               it self
               cannot
               give
               any
               .
               Nevertheless
               't
               is
               most
               probable
               that
               a
               Point
               exists
               really
               ,
               since
               't
               is
               the
               foundation
               of
               all
               other
               quantities
               ;
               and
               two
               Spheres
               exactly
               round
               touch
               one
               another
               but
               in
               a
               Point
               .
            
             
               The
               Third
               said
               ,
               As
               there
               is
               no
               mean
               between
               contradictories
               ,
               so
               neither
               can
               there
               be
               any
               between
               nothing
               and
               something
               ,
               Entity
               and
               Non
               entity
               .
               Now
               a
               Point
               being
               the
               term
               of
               a
               line
               ,
               and
               every
               where
               in
               it
               ,
               must
               consequently
               be
               some
               thing
               .
               Yea
               I
               maintain
               that
               it
               is
               a
               body
               and
               divisible
               ,
               by
               this
               argument
               .
               One
               sole
               Being
               is
               not
               finite
               ,
               to
               wit
               ,
               the
               Creator
               ;
               all
               others
               ,
               to
               wit
               ,
               the
               Creatures
               ,
               and
               every
               part
               of
               them
               ,
               are
               finite
               .
               Every
               finite
               thing
               is
               compos'd
               of
               parts
               ,
               being
               compos'd
               of
               ends
               or
               extremities
               ,
               and
               a
               middle
               .
               For
               it
               would
               be
               as
               ridiculous
               to
               say
               that
               a
               thing
               is
               finite
               with
               out
               ends
               ,
               as
               to
               say
               that
               a
               thing
               is
               long
               without
               length
               ,
               or
               hot
               without
               heat
               .
               A
               mathematical
               point
               is
               a
               finite
               thing
               .
               Therefore
               't
               is
               compos'd
               of
               parts
               .
               To
               say
               that
               it
               is
               finite
               negatively
               ,
               and
               not
               positively
               ,
               cannot
               hold
               .
               For
               as
               every
               mensurable
               solid
               is
               compos'd
               of
               and
               terminated
               by
               Mathematical
               surfaces
               ,
               these
               by
               lines
               ,
               and
               lines
               by
               points
               ;
               so
               a
               point
               is
               compos'd
               of
               and
               terminated
               by
               its
               ends
               ,
               which
               are
               its
               parts
               and
               extremities
               :
               these
               again
               being
               compos'd
               of
               parts
               external
               and
               internal
               ,
               are
               also
               finite
               ,
               and
               consequently
               divisible
               to
               infinity
               .
               Therefore
               a
               Point
               is
               not
               finite
               by
               negation
               ,
               which
               is
               nothing
               ,
               since
               nothing
               is
               not
               the
               term
               of
               a
               Point
               .
               Neither
               is
               it
               terminated
               by
               it self
               ,
               since
               every
               thing
               is
               bounded
               by
               some
               term
               which
               is
               without
               it
               ;
               and
               if
               nothing
               cannot
               measure
               it self
               ,
               much
               less
               can
               it
               bound
               or
               perfect
               it self
               .
               For
               't
               is
               so
               true
               ,
               that
               every
               solid
               ,
               how
               small
               soever
               ,
               is
               divisible
               to
               infinity
               ,
               that
               the
               Naturalists
               maintain
               that
               if
               by
               Divine
               Omnipotence
               (
               Humane
               and
               Angelical
               power
               being
               too
               short
               )
               a
               grain
               of
               Millet
               should
               be
               divided
               into
               a
               hundred
               millions
               of
               parts
               every
               moment
               from
               the
               Creation
               to
               the
               end
               of
               the
               World
               ,
               the
               progression
               would
               never
               come
               to
               an
               Indivisible
               Point
               .
               This
               is
               justifi'd
               by
               the
               Section
               of
               a
               Circle
               or
               Globe
               .
               For
               if
               the
               Diametre
               of
               a
               Circle
               be
               divided
               into
               two
               equal
               parts
               ,
               the
               Centre
               of
               it
               ,
               which
               is
               a
               point
               ,
               will
               be
               semblably
               into
               two
               equal
               parts
               ;
               for
               it
               must
               not
               be
               all
               on
               one
               side
               ;
               otherwise
               the
               division
               would
               be
               unequal
               ;
               nor
               must
               it
               be
               turn'd
               into
               nothing
               since
               't
               is
               not
               possible
               for
               any
               thing
               to
               be
               annihilated
               naturally
               .
               But
               if
               those
               two
               Semidiametres
               were
               re-united
               as
               at
               first
               ,
               the
               two
               parts
               of
               the
               divided
               Point
               would
               be
               rejoyn'd
               into
               one
               point
               which
               would
               make
               the
               Centre
               again
               .
               In
               like
               manner
               if
               a
               Globe
               perfectly
               round
               touch'd
               a
               perfect
               plain
               ,
               all
               agree
               that
               it
               would
               be
               
               in
               a
               Mathematical
               point
               ,
               which
               is
               not
               indivisible
               .
               For
               the
               point
               of
               the
               plain
               hath
               parts
               ,
               since
               it
               hath
               all
               the
               situations
               of
               place
               whereunto
               parts
               answer
               ,
               namely
               before
               ,
               behind
               ,
               above
               ,
               below
               ,
               right
               and
               left
               ;
               and
               the
               point
               of
               the
               Globe
               touches
               the
               point
               of
               the
               plain
               in
               the
               upper
               part
               ;
               now
               that
               which
               hath
               an
               upper
               part
               hath
               also
               an
               under
               part
               .
               Moreover
               ,
               every
               point
               is
               part
               of
               the
               body
               in
               which
               it
               inheres
               ;
               for
               a
               Part
               is
               one
               finite
               thing
               united
               to
               another
               ,
               composing
               the
               whole
               with
               the
               other
               parts
               together
               .
               But
               the
               point
               of
               the
               Globe
               is
               such
               ;
               else
               it
               must
               be
               said
               that
               the
               surface
               of
               the
               Globe
               is
               no
               part
               of
               it
               .
               Seeing
               there
               is
               the
               same
               proportion
               between
               a
               point
               and
               a
               line
               ,
               a
               line
               and
               a
               surface
               ,
               as
               there
               is
               between
               a
               surface
               and
               a
               body
               ;
               and
               that
               when
               a
               Globe
               rouls
               upon
               many
               points
               ,
               it
               rouls
               also
               upon
               the
               surface
               ,
               which
               therefore
               differs
               not
               from
               them
               but
               by
               More
               and
               Less
               .
               Whence
               it
               follows
               that
               a
               Mathematical
               ,
               point
               is
               a
               small
               term
               of
               quantity
               ,
               uniting
               and
               terminating
               Mathematical
               lines
               without
               length
               ,
               breadth
               and
               depth
               mensurable
               and
               consequently
               a
               body
               .
               For
               it
               is
               compos'd
               of
               parts
               irrational
               and
               inexpressible
               ;
               that
               is
               ,
               which
               the
               Mathematician
               cannot
               tell
               how
               long
               ,
               broad
               and
               deep
               ,
               they
               are
               .
            
             
               The
               Fourth
               said
               ,
               Nature
               has
               hid
               the
               highest
               mysteries
               in
               the
               lowest
               ,
               and
               seemingly
               vilest
               things
               ;
               which
               also
               are
               hardest
               to
               be
               understood
               ;
               not
               so
               much
               through
               imperfection
               of
               essence
               ;
               for
               an
               atome
               flying
               in
               the
               air
               is
               as
               true
               an
               essence
               as
               the
               whole
               earth
               :
               But
               because
               our
               senses
               perceive
               only
               such
               objects
               as
               are
               able
               to
               excite
               a
               motion
               in
               the
               Organs
               ;
               now
               a
               Point
               cannot
               do
               this
               ,
               and
               so
               the
               Intellect
               which
               judges
               of
               things
               by
               the
               species
               receiv'd
               ,
               cannot
               receive
               those
               of
               a
               Point
               ,
               nor
               consequently
               have
               perfect
               knowledge
               of
               it
               .
               Therefore
               the
               Philosopher
               defines
               not
               a
               point
               By
               what
               it
               is
               ,
               but
               By
               what
               it
               is
               not
               ,
               when
               he
               saith
               that
               a
               Point
               is
               something
               imperceptible
               inherent
               in
               the
               Continuum
               .
               Yet
               this
               knowledge
               of
               a
               point
               by
               negation
               ,
               is
               not
               by
               negation
               of
               essence
               but
               of
               divisibility
               ,
               it
               being
               of
               its
               own
               nature
               an
               indivisible
               entity
               .
               For
               if
               it
               can
               be
               divided
               into
               other
               parts
               ,
               't
               is
               no
               longer
               a
               point
               ,
               't
               is
               a
               line
               ,
               and
               must
               be
               so
               term'd
               how
               small
               soever
               it
               be
               .
               Essence
               not
               finite
               is
               incommunicable
               to
               the
               Creator
               ,
               being
               a
               perfection
               of
               immense
               grandeur
               ;
               yet
               a
               Point
               may
               be
               of
               an
               essence
               not
               finite
               too
               ,
               because
               such
               essence
               is
               in
               a
               Point
               an
               imperfection
               ,
               and
               privation
               of
               greatness
               .
               Moreover
               ,
               a
               Point
               is
               either
               continuant
               or
               terminant
               ;
               each
               of
               which
               is
               nothing
               but
               a
               mode
               of
               being
               ,
               a
               respect
               and
               correspondence
               of
               parts
               one
               to
               another
               ;
               which
               consequently
               may
               be
               produc'd
               and
               annihilated
               without
               miracle
               ,
               as
               modes
               ,
               forms
               ,
               and
               figures
               are
               .
               For
               supposing
               a
               Globe
               exactly
               divided
               into
               two
               parts
               ,
               there
               's
               no
               more
               inconvenience
               in
               saying
               that
               the
               Central
               point
               is
               perish'd
               ,
               then
               that
               when
               a
               ball
               of
               Wax
               is
               press'd
               flat
               ,
               the
               Spherical
               figure
               ceases
               to
               be
               .
            
             
               The
               Fifth
               said
               ,
               That
               as
               in
               the
               Creation
               natural
               bodies
               were
               made
               of
               nothing
               ,
               so
               the
               production
               of
               Mathematical
               bodies
               begins
               
               by
               a
               Point
               which
               is
               a
               nothing
               :
               And
               (
               indeed
               )
               a
               Point
               is
               so
               far
               from
               being
               demonstrated
               a
               reality
               by
               the
               application
               of
               a
               Globe
               upon
               a
               Plain
               ,
               which
               cannot
               touch
               one
               the
               other
               but
               by
               a
               line
               ,
               that
               the
               most
               slender
               and
               inperceptible
               point
               of
               a
               Needle
               falling
               perpendicularly
               upon
               the
               most
               polish'd
               steel
               ,
               yea
               (
               if
               't
               were
               possible
               )
               upon
               as
               small
               a
               point
               of
               another
               Needle
               ,
               cannot
               touch
               one
               another
               but
               by
               the
               surface
               of
               their
               body
               :
               Whence
               it
               appears
               that
               a
               Mathematical
               Point
               is
               infinitely
               less
               then
               any
               material
               point
               whatsoever
               ,
               which
               only
               represents
               the
               figure
               thereof
               grosly
               to
               our
               senses
               .
            
          
           
             
               II.
               Whether
               Brutes
               have
               Reason
               .
            
             
               The
               second
               Point
               was
               prefac'd
               with
               the
               consideration
               of
               the
               difficulty
               of
               a
               fair
               discussion
               ,
               because
               men
               are
               parties
               ;
               and
               none
               is
               competent
               to
               determine
               the
               question
               but
               either
               he
               that
               is
               above
               both
               man
               and
               beast
               ,
               or
               equally
               participates
               of
               both
               :
               it
               being
               as
               likely
               in
               the
               general
               cause
               ,
               as
               't
               is
               usual
               in
               all
               particular
               ,
               that
               men
               will
               arrogate
               the
               advantage
               to
               their
               own
               species
               .
               Yet
               man's
               dominion
               over
               beasts
               ,
               the
               conformation
               of
               his
               body
               ,
               the
               operations
               of
               his
               mind
               ,
               and
               the
               works
               of
               both
               compar'd
               to
               those
               of
               other
               animals
               ,
               seem
               to
               decide
               the
               question
               .
               For
               man
               alone
               knows
               ,
               not
               only
               God
               ,
               and
               the
               other
               creatures
               ,
               but
               also
               himself
               ,
               by
               a
               reflection
               of
               the
               Understanding
               ,
               which
               is
               the
               highest
               act
               of
               Reason
               .
               His
               body
               alone
               is
               shap'd
               so
               that
               his
               eyes
               are
               erected
               towards
               heaven
               ,
               his
               members
               are
               flexible
               and
               versatile
               ,
               especially
               his
               hand
               (
               the
               organ
               of
               organs
               ;
               )
               he
               sits
               down
               most
               commodiously
               and
               gracefully
               at
               the
               exercising
               of
               all
               Arts
               ;
               and
               his
               manifold
               artificial
               productions
               ,
               perfecting
               and
               surpasing
               those
               of
               nature
               ,
               find
               nothing
               comparable
               to
               them
               amongst
               those
               of
               other
               animals
               .
               And
               therefore
               I
               adhere
               to
               the
               Holy
               Scripture
               ,
               which
               denies
               understanding
               to
               beasts
               ;
               and
               to
               what
               antiquity
               ,
               especially
               Philosophy
               ,
               determines
               ,
               which
               hath
               found
               no
               more
               peculiar
               difference
               whereby
               to
               distinguish
               man
               from
               beast
               then
               Reason
               .
            
             
               The
               Second
               said
               ,
               Since
               Reason
               is
               the
               hand
               of
               Judgement
               ,
               as
               the
               speech
               is
               of
               Reason
               ,
               and
               the
               hand
               it self
               is
               the
               instrument
               subservient
               to
               speech
               ;
               one
               of
               these
               degrees
               must
               lead
               us
               to
               the
               knowledge
               of
               the
               other
               .
               I
               mean
               ,
               that
               since
               Reason
               is
               the
               hand
               of
               the
               Judgement
               ,
               such
               animals
               as
               shall
               be
               found
               to
               have
               judgement
               can
               no
               more
               be
               without
               Reason
               then
               a
               man
               naturally
               without
               a
               hand
               .
               Now
               all
               are
               constrain'd
               to
               acknowledge
               some
               judgement
               in
               animals
               ,
               for
               otherwise
               they
               could
               not
               exercise
               the
               functions
               of
               their
               external
               and
               internal
               senses
               ,
               which
               divers
               have
               in
               a
               more
               eminent
               degree
               then
               we
               .
               They
               have
               a
               
                 Common
                 Sense
              
               ;
               for
               they
               distinguish
               the
               objects
               of
               the
               senses
               ;
               a
               Phancy
               ,
               since
               they
               are
               all
               equally
               lead
               to
               sensible
               good
               ;
               many
               of
               them
               are
               indu'd
               with
               memory
               ,
               as
               Dogs
               and
               Horses
               ,
               which
               bark
               and
               neigh
               in
               their
               sleep
               ;
               which
               cannot
               be
               done
               but
               by
               some
               higher
               faculty
               ,
               uniting
               and
               enjoyning
               the
               species
               drawn
               out
               of
               their
               memory
               :
               an
               effect
               not
               possible
               to
               proceed
               from
               any
               other
               cause
               then
               Reason
               .
               But
               that
               which
               removes
               all
               scruple
               ,
               is
               ,
               that
               they
               are
               capable
               of
               discipline
               ;
               and
               
               there
               's
               no
               feat
               of
               activity
               but
               they
               learn
               it
               sooner
               then
               Man
               ;
               witness
               the
               Elephants
               which
               danc'd
               upon
               the
               rope
               at
               Rome
               ,
               and
               the
               Goats
               which
               do
               as
               much
               here
               at
               this
               time
               ;
               not
               to
               mention
               Dogs
               ,
               Horses
               ,
               Apes
               ,
               and
               other
               Creatures
               which
               are
               manag'd
               ,
               and
               Birds
               which
               are
               taught
               to
               speak
               .
            
             
               The
               Third
               confirm'd
               this
               Opinion
               by
               the
               Example
               of
               the
               Elephant
               ,
               who
               before
               the
               Tinker
               was
               paid
               ,
               try'd
               whether
               the
               kettle
               (
               wherein
               he
               us'd
               to
               have
               his
               food
               )
               was
               well
               mended
               by
               filling
               it
               with
               water
               ;
               of
               the
               Ox
               ,
               who
               never
               drew
               up
               above
               a
               certain
               number
               of
               buckets
               of
               water
               ;
               of
               the
               Fox
               ,
               who
               caus'd
               the
               water
               in
               a
               pitcher
               to
               ascend
               by
               filling
               it
               with
               stones
               ,
               and
               alwayes
               layes
               his
               Ear
               to
               a
               frozen
               river
               ,
               to
               hear
               whether
               the
               water
               moves
               under
               the
               Ice
               ,
               before
               he
               trusts
               himself
               upon
               it
               ;
               of
               the
               Dog
               ,
               who
               having
               scented
               two
               paths
               ,
               casts
               himself
               into
               the
               third
               without
               Smelling
               at
               all
               ,
               and
               concludes
               that
               the
               tract
               of
               his
               game
               ;
               of
               the
               Cat
               ,
               which
               although
               hungry
               dares
               not
               eat
               the
               meat
               she
               sees
               ,
               for
               fear
               of
               the
               whip
               which
               she
               sees
               not
               .
               All
               which
               he
               said
               were
               so
               many
               Syllogismes
               ,
               and
               concluded
               with
               an
               induction
               of
               sundry
               Animals
               ,
               which
               gave
               Man
               the
               knowledge
               of
               building
               ,
               as
               the
               Swallow
               ;
               of
               spinning
               ,
               as
               the
               Spider
               ;
               of
               hoarding
               provisions
               ,
               as
               the
               Pismire
               ,
               to
               whose
               School
               Solomon
               sends
               the
               sluggard
               ;
               of
               presaging
               fair
               weather
               ,
               as
               the
               Kings-fisher
               ;
               the
               downfall
               of
               houses
               ,
               as
               Rats
               and
               Mice
               ;
               of
               making
               Clysters
               ,
               as
               the
               Ibis
               ;
               of
               letting
               blood
               ,
               as
               the
               Hippopotamus
               ,
               or
               Sea-horse
               ;
               That
               to
               accuse
               our
               Masters
               of
               want
               of
               Reason
               ,
               is
               an
               act
               of
               notorious
               ingratitude
               .
            
             
               The
               Fourth
               said
               ,
               Faculties
               are
               discover'd
               by
               their
               actions
               ,
               and
               these
               are
               determin'd
               by
               their
               end
               .
               Now
               the
               actions
               of
               Men
               and
               beasts
               are
               alike
               ,
               and
               have
               the
               same
               End
               ,
               Good
               ,
               Profitable
               ,
               Delightful
               ,
               or
               Honest.
               There
               is
               no
               Controversie
               concerning
               the
               two
               former
               .
               And
               Honesty
               ,
               which
               consists
               in
               the
               exercise
               of
               Virtue
               ,
               they
               have
               in
               an
               eminent
               degree
               .
               Witness
               the
               courage
               of
               the
               Lyon
               ,
               in
               whom
               this
               Virtue
               is
               not
               produc'd
               by
               vanity
               or
               interest
               ,
               as
               it
               is
               in
               men
               .
               Nor
               was
               it
               ever
               seen
               that
               Lyons
               became
               servants
               to
               other
               Lyons
               ,
               (
               as
               we
               see
               Men
               are
               to
               one
               another
               for
               want
               of
               courage
               )
               which
               prefers
               a
               thousand
               deaths
               before
               servitude
               .
               Their
               Temperance
               and
               Continence
               is
               apparent
               ,
               in
               that
               they
               are
               contented
               with
               pleasures
               lawful
               and
               necessary
               ,
               not
               resembling
               the
               disorderly
               Appetites
               of
               Men
               ,
               who
               not
               contented
               with
               one
               sort
               of
               food
               depopulate
               the
               Air
               ,
               the
               Earth
               ,
               and
               the
               Waters
               ,
               rather
               to
               provoke
               then
               satiate
               their
               gluttony
               .
               The
               fidelity
               of
               the
               Turtle
               ,
               and
               the
               Chastity
               of
               the
               Dove
               ,
               are
               such
               as
               have
               serv'd
               for
               a
               Comparison
               ,
               in
               the
               Canticles
               ,
               of
               the
               Spouse
               .
               The
               fidelity
               of
               the
               Dog
               to
               his
               Master
               exceeds
               that
               of
               Men.
               The
               Raven
               is
               so
               Continent
               ,
               that
               't
               is
               observ'd
               to
               live
               600.
               years
               without
               a
               Male
               ,
               if
               her
               own
               happen
               to
               be
               kill'd
               .
               For
               their
               good
               Constitution
               gives
               them
               so
               long
               a
               life
               ,
               which
               in
               Men
               Nature
               or
               their
               own
               disorders
               terminate
               within
               a
               few
               years
               .
               As
               for
               Justice
               ,
               the
               foundation
               of
               all
               Humane
               Laws
               is
               the
               Natural
               ,
               which
               is
               common
               to
               beasts
               with
               Men.
               
            
             
             
               The
               Fifth
               said
               ,
               Reason
               is
               a
               proportion
               ,
               correspondence
               ,
               and
               adjustment
               ,
               of
               two
               or
               more
               things
               compar'd
               one
               with
               another
               ;
               whence
               it
               follows
               that
               being
               Comparison
               cannot
               be
               made
               but
               by
               Man
               ,
               he
               alone
               is
               capable
               of
               Reason
               .
               Moreover
               ,
               he
               alone
               exercises
               Justice
               ,
               which
               is
               nothing
               else
               but
               the
               same
               reason
               which
               he
               judges
               to
               every
               one
               ,
               under
               which
               is
               comprehended
               Religion
               ,
               a
               thing
               unknown
               to
               brutes
               ;
               when
               Prudence
               ,
               Fortitude
               ,
               and
               Temperance
               ,
               are
               improperly
               attributed
               ,
               because
               these
               are
               habits
               of
               the
               Will
               ,
               (
               which
               Faculty
               brutes
               have
               not
               )
               and
               presuppose
               a
               knowledge
               (
               which
               they
               want
               too
               )
               of
               the
               vicious
               Extremes
               of
               every
               of
               their
               actions
               .
            
             
               The
               Sixth
               said
               ,
               'T
               was
               not
               without
               Reason
               that
               the
               first
               Age
               of
               Innocence
               ,
               and
               afterwards
               Pythagoras
               ,
               upon
               the
               account
               of
               his
               Metempsychosis
               ,
               spar'd
               the
               lives
               of
               beasts
               ;
               that
               when
               God
               sav'd
               but
               four
               couple
               of
               all
               Mankind
               from
               the
               deluge
               ,
               he
               preserv'd
               seven
               of
               every
               clean
               Animal
               ,
               and
               made
               the
               Angel
               which
               with-stood
               the
               Prophet
               Balaam
               rather
               visible
               to
               his
               Ass
               then
               to
               him
               ;
               that
               this
               Animal
               ,
               and
               the
               Ox
               ,
               (
               whose
               acknowledgement
               towards
               their
               Masters
               is
               alledg'd
               by
               Isaiah
               ,
               to
               exprobriate
               to
               the
               Israelites
               their
               ingratitude
               towards
               God
               )
               were
               the
               first
               witnesses
               of
               our
               Saviours
               Birth
               ,
               who
               commands
               to
               be
               innocent
               and
               prudent
               ,
               like
               some
               of
               them
               .
               Which
               presupposes
               not
               onely
               Reason
               in
               them
               ,
               but
               that
               they
               have
               more
               thereof
               then
               Man
               ,
               with
               what
               ever
               cavillation
               he
               may
               disguise
               their
               virtues
               ;
               saying
               ,
               that
               what
               is
               Knowledge
               in
               God.
               Intelligence
               in
               Angels
               ,
               Reason
               in
               Man
               ,
               Inclination
               in
               Inanimate
               Bodies
               ,
               is
               Instinct
               in
               brutes
               .
               For
               since
               a
               beast
               attaines
               to
               his
               End
               better
               then
               Man
               ,
               and
               is
               not
               so
               subject
               to
               change
               as
               he
               ,
               it
               may
               seem
               that
               a
               nobler
               name
               should
               be
               given
               to
               that
               Faculty
               which
               accomplisheth
               its
               work
               best
               ,
               then
               to
               that
               is
               for
               the
               most
               part
               deficient
               therein
               .
               And
               therefore
               either
               a
               brute
               hath
               more
               reason
               then
               Man
               ,
               or
               that
               which
               Man
               calls
               Instinct
               in
               a
               beast
               is
               more
               excellent
               then
               his
               Reason
               ,
               a
               Faculty
               ordinarily
               faulty
               ,
               subject
               to
               surprize
               and
               to
               be
               surpriz'd
               .
            
             
               The
               Seventh
               said
               ,
               'T
               is
               too
               rustick
               an
               impiety
               (
               to
               use
               Saint
               Austine's
               words
               against
               the
               Manichees
               ,
               who
               inclin'd
               to
               this
               Error
               )
               to
               believe
               that
               beasts
               have
               Reason
               ,
               since
               they
               have
               not
               a
               perfect
               use
               of
               all
               the
               outward
               Senses
               ,
               but
               onely
               of
               such
               as
               are
               altogether
               necessary
               to
               their
               being
               ,
               Touching
               ,
               and
               Tasting
               :
               For
               Smells
               ,
               Sounds
               ,
               and
               Colours
               ,
               move
               them
               not
               ,
               further
               then
               the
               same
               are
               serviceable
               to
               those
               two
               senses
               .
               Nor
               must
               we
               deceive
               our selves
               by
               their
               having
               a
               Phancy
               or
               Inferior
               Judgement
               ;
               so
               long
               as
               they
               have
               nothing
               of
               that
               Divine
               Piece
               by
               which
               Man
               knows
               Universals
               ,
               defines
               ,
               composes
               ,
               and
               divides
               ,
               comprehends
               similitudes
               and
               dissimilitudes
               with
               their
               causes
               .
               They
               have
               an
               Appetite
               too
               ,
               by
               which
               they
               are
               carry'd
               towards
               their
               proper
               Good.
               But
               because
               their
               knowledge
               of
               this
               Good
               is
               neither
               sufficient
               nor
               intire
               as
               that
               of
               Man
               is
               ,
               who
               alone
               knows
               Good
               as
               Good
               ,
               the
               End
               as
               such
               ;
               this
               Appetite
               is
               rul'd
               and
               guided
               by
               a
               superior
               cause
               ,
               (
               as
               a
               Ship
               by
               the
               Pilot
               )
               which
               cause
               necessarily
               
               leads
               this
               Appetite
               to
               good
               ,
               as
               it
               also
               inclines
               the
               stone
               to
               its
               centre
               ,
               which
               it
               never
               fails
               to
               find
               .
               So
               that
               this
               infallibility
               alledg'd
               in
               the
               works
               of
               brutes
               is
               rather
               a
               sign
               of
               their
               want
               of
               Reason
               ,
               which
               is
               the
               cause
               that
               Man
               endued
               with
               sufficient
               knowledge
               ,
               and
               for
               this
               reason
               plac'd
               between
               Good
               and
               Evil
               ,
               Fire
               and
               Water
               ,
               can
               alone
               freely
               move
               towards
               the
               one
               or
               the
               other
               ;
               whence
               it
               comes
               to
               pass
               that
               he
               frequently
               fails
               in
               his
               purposes
               ,
               because
               his
               Reason
               oftentimes
               takes
               appearance
               for
               truth
               .
            
          
        
         
           
             CONFERENCE
             LIII
             .
          
           
             
               I.
               Whether
               there
               be
               more
               then
               five
               Senses
               .
               II.
               Whether
               is
               better
               ,
               to
               speak
               ,
               or
               to
               be
               silent
               .
            
          
           
             
               I.
               Whether
               there
               be
               more
               then
               five
               Senses
               .
            
             
               THe
               Maxime
               ,
               That
               things
               are
               not
               to
               be
               multipli'd
               without
               Reason
               ,
               is
               founded
               upon
               the
               capacity
               of
               the
               Humane
               Mind
               ,
               which
               being
               one
               ,
               though
               its
               faculties
               be
               distinct
               in
               their
               Operations
               ,
               conceives
               things
               onely
               under
               the
               species
               of
               unity
               .
               So
               that
               when
               there
               are
               many
               in
               number
               ,
               it
               makes
               one
               species
               of
               them
               ;
               of
               many
               specifically
               different
               ,
               one
               Genus
               ;
               and
               ,
               consequently
               ,
               can
               much
               less
               suffer
               the
               making
               two
               things
               of
               that
               which
               is
               but
               one
               .
               This
               has
               given
               ground
               to
               some
               to
               affirm
               ,
               That
               there
               is
               but
               one
               External
               Sense
               ,
               which
               ought
               no
               more
               to
               be
               distributed
               into
               five
               species
               under
               pretext
               that
               there
               are
               five
               Organs
               ,
               then
               one
               and
               the
               same
               River
               which
               here
               makes
               bellows
               blow
               ,
               and
               hammers
               beat
               ,
               presses
               cloth
               ,
               and
               decorticates
               oats
               ,
               or
               grinds
               flour
               ;
               For
               't
               is
               one
               breath
               which
               passing
               through
               several
               Organes
               and
               Pipes
               renders
               several
               tones
               ;
               one
               and
               the
               same
               Sun
               ,
               which
               penetrating
               through
               various
               glasses
               represents
               as
               many
               colours
               .
               Moreover
               ,
               their
               end
               is
               to
               all
               the
               same
               ,
               namely
               ,
               to
               avoid
               what
               may
               hurt
               ,
               and
               pursue
               what
               may
               profit
               the
               Creature
               .
            
             
               The
               Second
               said
               ,
               This
               would
               be
               true
               ,
               if
               the
               Soul
               alone
               were
               the
               Subject
               of
               Sensation
               ;
               but
               when
               the
               Eye
               is
               pull'd
               out
               ,
               although
               the
               visual
               spirits
               remain
               entire
               ;
               or
               if
               the
               Eye
               being
               sound
               and
               clear
               ,
               yet
               some
               obstruction
               hinders
               the
               afflux
               of
               the
               spirits
               to
               it
               ,
               (
               as
               in
               a
               
                 Gutta
                 Serena
              
               )
               there
               is
               no
               vision
               made
               :
               An
               Evidence
               that
               seeing
               is
               an
               action
               of
               both
               ,
               and
               ,
               consequently
               ,
               the
               Senses
               are
               as
               many
               as
               the
               several
               Organs
               which
               determine
               and
               specificate
               the
               same
               .
               But
               the
               Taste
               being
               comprehended
               under
               the
               Touch
               ,
               by
               the
               Philosophers
               definition
               ,
               must
               be
               a
               species
               thereof
               ;
               and
               therefore
               there
               are
               but
               four
               Senses
               ,
               as
               four
               Elements
               ,
               the
               Taste
               and
               the
               Touch
               (
               which
               it
               comprehends
               )
               being
               exercis'd
               in
               the
               earth
               gross
               as
               themselves
               ;
               the
               Sight
               in
               
               Water
               ,
               in
               which
               its
               Organ
               swims
               ,
               and
               of
               which
               it
               almost
               wholly
               consists
               ;
               the
               Smelling
               by
               the
               Fire
               ,
               which
               awakens
               odours
               ,
               and
               reduces
               them
               out
               of
               power
               into
               act
               ;
               and
               the
               Hearing
               ,
               in
               the
               Air
               ,
               which
               is
               found
               naturally
               implanted
               in
               the
               Ear
               ,
               and
               is
               the
               sole
               medium
               of
               this
               sense
               ,
               according
               to
               Aristotle
               ;
               the
               hearing
               of
               Fishes
               being
               particular
               to
               them
               in
               the
               Water
               ,
               and
               very
               obscure
               .
            
             
               The
               Third
               said
               ,
               He
               was
               of
               Scaliger's
               mind
               ,
               who
               reckons
               Titillation
               for
               the
               sixth
               sense
               .
               For
               if
               the
               Taste
               ,
               though
               comprehended
               under
               the
               Touching
               ,
               (
               as
               was
               said
               )
               constitutes
               a
               distinct
               sense
               ,
               why
               not
               Titillation
               ,
               which
               is
               a
               species
               of
               Touching
               too
               ;
               considering
               that
               it
               represents
               things
               otherwise
               then
               the
               ordinary
               Touch
               doth
               ,
               and
               hath
               its
               particular
               Organs
               ,
               as
               the
               soles
               of
               the
               Feet
               ,
               the
               palmes
               of
               the
               Hands
               ,
               the
               Flanks
               ,
               the
               Arm-pits
               ,
               and
               some
               other
               places
               .
               Yea
               ,
               Touching
               may
               be
               accounted
               the
               Genus
               of
               the
               Senses
               ,
               since
               all
               partake
               thereof
               .
            
             
               The
               Fourth
               said
               ,
               That
               those
               actions
               which
               some
               Animals
               perform
               more
               perfectly
               then
               we
               ,
               (
               as
               the
               Dog
               exceeds
               us
               in
               Smelling
               ,
               the
               Spider
               in
               Touching
               ,
               the
               Eagle
               in
               Seeing
               ,
               and
               many
               in
               presaging
               the
               seasons
               and
               weather
               )
               seem'd
               to
               be
               the
               effects
               of
               6
               ,
               7
               ,
               or
               8
               Senses
               ;
               there
               being
               no
               proportion
               between
               such
               great
               extraordinary
               effects
               and
               their
               Organes
               ,
               the
               structure
               whereof
               is
               the
               same
               with
               those
               of
               other
               Animals
               ,
               which
               come
               not
               near
               the
               same
               .
               Yea
               ,
               that
               't
               is
               by
               some
               supernumerary
               sense
               found
               in
               each
               Animal
               ,
               that
               they
               have
               knowledge
               of
               what
               is
               serviceable
               or
               hurtful
               to
               them
               in
               particular
               .
               For
               example
               ,
               who
               teaches
               the
               Dog
               the
               virtue
               of
               Grass
               ,
               the
               Hart
               of
               Dittany
               ?
               their
               ordinary
               Senses
               cannot
               .
               Nor
               is
               it
               likely
               that
               so
               many
               occult
               properties
               have
               been
               produc'd
               by
               Nature
               ,
               to
               remain
               unknown
               .
               But
               they
               cannot
               be
               understood
               unless
               by
               some
               Sense
               which
               is
               not
               vulgar
               ,
               considering
               that
               all
               the
               Senses
               together
               understand
               not
               their
               substance
               .
            
             
               The
               Fifth
               said
               ,
               There
               are
               five
               external
               Senses
               ,
               neither
               more
               ,
               nor
               less
               ;
               because
               there
               needs
               so
               many
               and
               no
               more
               ,
               to
               perceive
               and
               apprehend
               all
               external
               objects
               :
               And
               as
               when
               one
               of
               our
               Senses
               is
               deprav'd
               or
               abolish'd
               ,
               another
               cannot
               repair
               it
               ,
               nor
               succeed
               it
               in
               all
               its
               functions
               ;
               so
               if
               there
               were
               more
               then
               five
               ,
               the
               over-plus
               would
               be
               useless
               ,
               there
               being
               no
               accident
               but
               falls
               under
               the
               cognisance
               of
               these
               five
               Senses
               :
               And
               although
               each
               of
               them
               is
               not
               sufficient
               thereunto
               severally
               ,
               yet
               they
               serve
               well
               enough
               all
               together
               ;
               as
               in
               the
               perception
               of
               motion
               ,
               rest
               ,
               number
               ,
               magnitude
               ,
               and
               figure
               ,
               which
               are
               common
               objects
               to
               divers
               Senses
               .
               Now
               if
               there
               were
               need
               of
               more
               then
               five
               Senses
               ,
               't
               would
               be
               to
               judge
               of
               objects
               wherein
               the
               others
               fail
               .
               So
               that
               the
               supernumeraries
               being
               unprofitable
               ,
               't
               is
               not
               necessary
               to
               establish
               more
               then
               five
               .
               And
               as
               for
               substance
               ,
               't
               is
               not
               consistent
               with
               its
               Nature
               to
               be
               known
               by
               the
               external
               Senses
               .
            
             
               The
               Sixth
               said
               ,
               Man
               being
               compos'd
               of
               three
               Pieces
               ,
               a
               Soul
               ,
               a
               Body
               ,
               and
               Spirits
               of
               a
               middle
               Nature
               between
               both
               ;
               the
               five
               
               Senses
               suffice
               to
               the
               perfection
               and
               support
               of
               these
               three
               parts
               .
               Knowledge
               ,
               which
               is
               the
               sole
               Good
               of
               the
               Soul
               ,
               is
               acquir'd
               by
               invention
               and
               discipline
               ;
               for
               which
               we
               have
               Eyes
               and
               Ears
               .
               Good
               Odours
               recreate
               and
               repair
               the
               Spirits
               .
               The
               Touch
               and
               Taste
               are
               the
               Bodie
               's
               guards
               ,
               the
               first
               by
               preserving
               it
               from
               hurtfull
               qualities
               which
               invade
               it
               from
               without
               ;
               and
               the
               second
               ,
               from
               such
               as
               enter
               and
               are
               taken
               in
               by
               the
               mouth
               .
               And
               therefore
               't
               is
               in
               vain
               to
               establish
               more
               .
            
             
               The
               Seventh
               said
               ,
               Since
               ,
               according
               to
               the
               Philosophers
               ,
               Sense
               is
               a
               passive
               quality
               ,
               and
               Sensation
               is
               made
               when
               the
               Organ
               is
               alter'd
               by
               the
               object
               ;
               there
               must
               be
               as
               many
               several
               Senses
               as
               there
               are
               different
               objects
               ,
               which
               variously
               alter
               the
               Organs
               .
               Now
               amongst
               Colours
               ,
               Odours
               ,
               and
               other
               sensible
               objects
               ,
               there
               are
               many
               different
               species
               ;
               and
               the
               qualities
               perceiv'd
               by
               the
               Touch
               are
               almost
               infinite
               .
               Nor
               is
               it
               material
               to
               say
               that
               they
               all
               proceed
               from
               the
               first
               qualities
               ,
               since
               Colors
               ,
               Odours
               ,
               and
               Tasts
               ,
               are
               likewise
               second
               qualities
               arising
               from
               those
               first
               ,
               and
               nevertheless
               make
               different
               Senses
               .
            
             
               The
               Eighth
               said
               ,
               Although
               it
               be
               true
               ,
               that
               Faculties
               are
               determin'd
               by
               objects
               ,
               yet
               must
               not
               these
               Faculties
               be
               therefore
               multiply'd
               according
               to
               the
               multitude
               of
               objects
               .
               So
               ,
               though
               White
               and
               Black
               are
               different
               ,
               nevertheless
               because
               they
               both
               act
               after
               the
               same
               manner
               ,
               namely
               ,
               by
               sending
               their
               intentional
               species
               through
               the
               same
               medium
               ,
               to
               the
               same
               Organ
               ,
               the
               Sight
               alone
               sufficeth
               for
               judging
               of
               their
               difference
               .
            
             
               The
               Ninth
               said
               ,
               Since
               four
               things
               are
               requisite
               to
               Sensation
               ,
               to
               wit
               ,
               the
               Faculty
               ,
               the
               Organ
               ,
               the
               Medium
               ,
               and
               the
               Object
               ;
               't
               is
               by
               them
               that
               the
               number
               of
               Senses
               is
               determin'd
               .
               The
               Object
               cannot
               do
               it
               ,
               otherwise
               there
               would
               not
               be
               five
               Senses
               ,
               but
               infinitely
               more
               .
               Nor
               can
               the
               Faculty
               do
               it
               ,
               being
               inseparable
               from
               the
               Soul
               ,
               or
               rather
               the
               Soul
               it self
               ,
               and
               consequently
               but
               one
               ;
               and
               to
               say
               that
               there
               is
               but
               one
               Sense
               ,
               is
               erroneously
               to
               make
               an
               external
               Sense
               of
               the
               Common
               Sense
               .
               Much
               less
               can
               the
               Medium
               do
               it
               ,
               since
               one
               and
               the
               same
               Medium
               serves
               to
               many
               Senses
               ,
               and
               one
               and
               the
               same
               Sense
               is
               exercis'd
               in
               several
               Mediums
               ,
               as
               the
               Sight
               in
               the
               Air
               and
               the
               Water
               .
               It
               remains
               therefore
               that
               the
               diversity
               proceed
               from
               that
               of
               the
               Organs
               ,
               which
               being
               but
               five
               ,
               make
               the
               like
               number
               of
               Senses
               .
            
          
           
             
               II.
               Whether
               is
               better
               ,
               to
               be
               silent
               or
               to
               speak
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               'T
               is
               a
               greater
               difficulty
               ,
               and
               consequently
               more
               a
               virtue
               ,
               to
               hold
               one's
               peace
               then
               to
               speak
               ;
               the
               latter
               being
               natural
               to
               Man
               ,
               and
               very
               easie
               ,
               when
               he
               has
               once
               got
               the
               habit
               of
               it
               ;
               but
               the
               former
               is
               a
               constrain'd
               Action
               ,
               and
               to
               practise
               which
               handsomely
               the
               Mind
               must
               be
               disciplin'd
               to
               do
               violence
               to
               the
               itch
               of
               declaring
               it self
               ;
               every
               one
               conceiving
               it
               his
               interest
               that
               the
               truth
               be
               known
               .
               And
               there
               are
               fewer
               examples
               of
               those
               that
               have
               sav'd
               themselves
               by
               speaking
               ,
               then
               of
               those
               that
               have
               lost
               themselves
               by
               not
               keeping
               Secrecie
               ;
               justly
               term'd
               the
               Soul
               of
               the
               State
               and
               of
               affairs
               ,
               which
               
               once
               vented
               ,
               of
               easie
               become
               impossible
               .
               Whence
               arose
               the
               name
               of
               Secretaries
               for
               principal
               Ministers
               and
               Officers
               of
               States
               and
               great
               Houses
               ;
               and
               indeed
               ,
               't
               is
               at
               this
               day
               a
               title
               affected
               by
               the
               meanest
               Clerks
               ,
               testifying
               thereby
               in
               what
               esteem
               they
               have
               Silence
               .
               And
               the
               unworthiest
               of
               all
               Vices
               ,
               Treachery
               ,
               ordinarily
               takes
               advantage
               of
               this
               defect
               of
               Secrecie
               ,
               which
               renders
               Men
               full
               of
               chinks
               ,
               and
               like
               a
               sieve
               ,
               so
               that
               many
               can
               more
               easily
               keep
               a
               coal
               in
               their
               mouths
               then
               a
               secret
               .
               On
               the
               contrary
               ,
               Silence
               is
               so
               much
               reverenc'd
               ,
               that
               the
               wisest
               persons
               ,
               when
               they
               are
               to
               speak
               or
               write
               ,
               come
               the
               nearest
               it
               they
               can
               by
               their
               brevity
               ;
               and
               that
               upon
               this
               account
               the
               fool
               ,
               so
               long
               as
               he
               holds
               his
               peace
               ,
               differs
               not
               from
               the
               wise
               .
               Therefore
               Pythagoras
               made
               it
               the
               chief
               point
               of
               his
               Philosophy
               ,
               leaving
               his
               Scholars
               for
               five
               years
               to
               do
               nothing
               else
               but
               hear
               ,
               and
               abstain
               from
               eating
               fish
               ,
               out
               of
               the
               particular
               esteem
               he
               had
               thereof
               for
               its
               taciturnity
               .
               All
               Monastick
               persons
               account
               it
               one
               of
               their
               highest
               virtues
               ,
               and
               the
               introduction
               to
               all
               others
               ;
               and
               the
               Pagans
               made
               a
               God
               of
               Silence
               ,
               nam'd
               Harpocrates
               ,
               whose
               Statue
               held
               a
               finger
               upon
               its
               mouth
               .
               And
               both
               the
               sacrifices
               of
               this
               god
               and
               all
               their
               other
               mysteries
               ,
               (
               which
               word
               implyes
               Secrecie
               )
               were
               perform'd
               without
               speaking
               .
               Therefore
               Alexander
               meaning
               to
               teach
               Hephaestion
               ,
               that
               he
               that
               would
               serve
               his
               King
               well
               must
               know
               well
               how
               to
               be
               silent
               ,
               clap'd
               the
               seal
               of
               his
               Ring
               upon
               his
               lips
               .
               The
               greatest
               talkers
               are
               commonly
               the
               least
               actors
               ;
               God
               having
               as
               't
               were
               put
               in
               balance
               words
               on
               one
               side
               ,
               and
               effects
               on
               the
               other
               ,
               as
               the
               leaves
               and
               flowers
               there
               ,
               and
               the
               fruits
               here
               .
            
             
               The
               Second
               said
               ,
               As
               the
               corruption
               of
               things
               is
               the
               greater
               by
               how
               much
               the
               more
               excellent
               they
               are
               ;
               so
               speech
               being
               the
               fairest
               ornament
               of
               Man
               ,
               the
               abuse
               thereof
               is
               the
               most
               dangerous
               ;
               and
               the
               rather
               ,
               for
               that
               too
               much
               speaking
               is
               an
               incurable
               malady
               ,
               since
               it
               cannot
               be
               cur'd
               but
               by
               the
               counsel
               of
               those
               that
               reprehend
               it
               ,
               whereof
               great
               speakers
               are
               incapable
               ,
               it
               being
               their
               custome
               not
               to
               hear
               any
               body
               .
               In
               requital
               for
               which
               they
               are
               avoided
               by
               all
               the
               world
               .
               For
               every
               Man
               thinks
               himself
               concern'd
               to
               uphold
               the
               truth
               ,
               and
               is
               therefore
               displeas'd
               when
               he
               meets
               one
               that
               would
               arrogate
               this
               right
               to
               himself
               ,
               and
               frustrate
               all
               others
               of
               the
               glory
               which
               follows
               that
               action
               .
               But
               ,
               which
               is
               worse
               ,
               no
               credit
               is
               given
               to
               them
               ,
               although
               belief
               is
               the
               end
               of
               speech
               .
               For
               Man
               affects
               nothing
               so
               much
               as
               to
               be
               esteem'd
               true
               and
               honest
               ,
               because
               the
               perfection
               of
               his
               being
               consists
               in
               these
               two
               points
               )
               and
               therefore
               he
               employes
               his
               utmost
               endeavours
               to
               make
               himself
               believ'd
               such
               ;
               whereas
               a
               babler
               finding
               no
               belief
               amongst
               Men
               ,
               and
               goodness
               and
               truth
               walking
               with
               the
               same
               foot
               ,
               he
               is
               acounted
               to
               have
               neither
               the
               one
               nor
               the
               other
               .
               Indeed
               great
               speakers
               are
               ordinarily
               great
               lyers
               ;
               because
               words
               are
               not
               true
               but
               so
               far
               as
               they
               are
               weigh'd
               and
               balanc'd
               in
               the
               Mind
               ,
               which
               being
               finite
               cannot
               know
               many
               things
               at
               once
               ,
               but
               successively
               and
               with
               time
               ,
               which
               the
               talker
               allows
               not
               to
               himself
               .
               And
               as
               Truth
               is
               in
               Unity
               ,
               so
               is
               Lying
               in
               Multiplicity
               ,
               
               but
               especially
               in
               confusion
               ,
               which
               is
               a
               diversity
               without
               order
               ,
               and
               is
               almost
               inseparable
               from
               great
               discourses
               ,
               and
               produces
               the
               like
               in
               the
               Minds
               of
               the
               Hearers
               ,
               and
               consequently
               unbeliefs
               .
            
             
               The
               Third
               said
               ,
               A
               Man
               should
               take
               no
               greater
               care
               then
               to
               govern
               his
               Tongue
               ,
               because
               't
               is
               a
               member
               the
               easilest
               mov'd
               ,
               and
               never
               weary
               .
               Hence
               old
               men
               are
               so
               much
               delighted
               with
               talking
               ,
               because
               they
               have
               onely
               this
               member
               at
               their
               devotion
               .
               Which
               Nature
               fore-seeing
               ,
               and
               that
               Man
               would
               have
               frequent
               and
               long
               use
               of
               it
               ,
               hath
               given
               it
               a
               strong
               Ligament
               ,
               ten
               Muscles
               ,
               and
               three
               couple
               of
               the
               seven
               pair
               of
               Nerves
               which
               are
               diffus'd
               through
               the
               rest
               of
               the
               Body
               .
               Besides
               ,
               Man
               being
               a
               sociable
               Animal
               ,
               is
               naturally
               much
               inclin'd
               to
               discourse
               ,
               which
               is
               the
               bond
               of
               humane
               society
               .
               'T
               is
               requisite
               therefore
               that
               Reason
               ,
               which
               should
               govern
               all
               Man's
               inclinations
               ,
               govern
               this
               of
               speech
               chiefly
               ,
               to
               which
               the
               ought
               not
               give
               liberty
               except
               when
               the
               same
               may
               be
               beneficial
               to
               the
               speaker
               ,
               or
               to
               the
               hearer
               ,
               or
               to
               some
               other
               .
               Nevertheless
               ,
               (
               to
               speak
               generally
               )
               as
               action
               is
               more
               noble
               then
               Privation
               ,
               and
               Motion
               then
               Rest
               ;
               so
               to
               speak
               is
               a
               thing
               more
               excellent
               then
               to
               hold
               one's
               peace
               .
            
             
               The
               Fourth
               said
               ,
               The
               moderation
               of
               speech
               ,
               call'd
               Taciturnity
               ,
               is
               a
               species
               of
               Temperance
               ,
               and
               hath
               its
               two
               extremes
               equally
               vicious
               ;
               namely
               ,
               immoderate
               talking
               ,
               and
               dull
               silence
               ,
               when
               one
               holds
               his
               peace
               ,
               although
               a
               just
               cause
               obliges
               him
               to
               speak
               ,
               as
               the
               acknowledgement
               of
               a
               truth
               ,
               or
               of
               some
               benefit
               ;
               and
               when
               our
               own
               interest
               or
               friends
               is
               considerably
               engag'd
               ,
               or
               also
               when
               an
               occasion
               makes
               some
               discourse
               to
               be
               expected
               from
               us
               ,
               as
               in
               a
               publick
               assembly
               ,
               feast
               ,
               or
               other
               place
               of
               rejoycing
               ,
               in
               which
               case
               silence
               is
               no
               less
               shameful
               ,
               then
               too
               much
               speaking
               is
               every
               where
               distateful
               .
               This
               Virtue
               ,
               which
               holds
               the
               middle
               ,
               shews
               where
               ,
               when
               ,
               how
               ,
               how
               much
               ,
               we
               ought
               to
               speak
               and
               be
               silent
               ;
               what
               things
               are
               fit
               to
               be
               spoken
               ,
               and
               to
               what
               persons
               .
               As
               for
               things
               ,
               they
               must
               be
               true
               ,
               honest
               ,
               and
               approved
               by
               us
               within
               ,
               before
               they
               are
               expos'd
               and
               lay'd
               abroad
               ;
               the
               Tongue
               must
               follow
               ,
               and
               not
               go
               before
               the
               Mind
               ,
               whose
               interpreter
               it
               is
               ,
               as
               the
               Hand
               is
               the
               Tongue
               's
               Secretary
               ,
               and
               for
               this
               purpose
               is
               lay'd
               upon
               the
               Heart
               ,
               out
               of
               whose
               abundance
               it
               alwayes
               speaks
               ,
               unless
               dissimulation
               alter
               the
               case
               .
               And
               as
               the
               constitution
               and
               temper
               of
               the
               Tongue
               ,
               is
               taken
               by
               Physitians
               for
               a
               certain
               signe
               of
               that
               of
               the
               internal
               parts
               ;
               so
               the
               words
               are
               of
               the
               inclinations
               and
               habits
               of
               the
               Soul
               ,
               which
               has
               its
               throne
               in
               the
               Tongue
               to
               make
               it self
               understood
               ,
               as
               in
               the
               Eyes
               to
               render
               it self
               visible
               .
               Now
               the
               Tongue
               ,
               being
               the
               principal
               Organ
               of
               speech
               ,
               hereby
               serves
               to
               put
               a
               manifest
               discrimination
               between
               Man
               and
               brutes
               ;
               some
               of
               which
               make
               a
               sound
               ,
               as
               Grashoppers
               ;
               others
               have
               a
               voice
               ,
               as
               all
               those
               that
               have
               Lungs
               ,
               but
               none
               have
               speech
               .
               As
               for
               other
               circumstances
               ,
               we
               must
               refrain
               as
               much
               as
               possible
               from
               speaking
               with
               fools
               ,
               of
               wicked
               persons
               notoriously
               known
               such
               ,
               and
               a
               little
               before
               persons
               
               of
               age
               and
               authority
               ,
               or
               who
               understand
               more
               then
               our
               selvs
               ;
               as
               also
               from
               speaking
               of
               a
               serious
               matter
               amongst
               mirth
               ,
               or
               of
               a
               ridiculous
               matter
               in
               grave
               and
               serious
               affairs
               ;
               we
               must
               take
               care
               to
               be
               silent
               in
               places
               destinated
               onely
               to
               hear
               ,
               as
               in
               the
               Church
               ,
               and
               in
               Judiciary
               Courts
               .
               Which
               injunction
               lies
               most
               upon
               Women
               ,
               Children
               ,
               and
               Servants
               .
               In
               brief
               ,
               't
               is
               one
               of
               the
               greatest
               points
               of
               Prudence
               to
               know
               when
               't
               is
               a
               fit
               time
               to
               speak
               ,
               and
               when
               to
               be
               silent
               .
            
             
               The
               Fifth
               said
               ,
               The
               Reason
               of
               Man
               is
               that
               Universal
               Spirit
               which
               is
               the
               Soul
               of
               the
               world
               ,
               giving
               activity
               and
               motion
               to
               every
               thing
               ;
               't
               is
               this
               that
               turns
               about
               the
               Celestial
               Spheres
               ,
               and
               moves
               the
               inferior
               Elements
               by
               an
               innate
               principle
               .
               It
               makes
               it self
               understood
               by
               speech
               and
               writing
               ,
               the
               nobleness
               of
               one
               whereof
               above
               the
               other
               seems
               to
               determine
               the
               question
               .
               Now
               Reason
               is
               more
               in
               controversie
               between
               us
               and
               beasts
               then
               speech
               ,
               and
               speech
               then
               writing
               ;
               for
               some
               admit
               a
               certain
               degree
               of
               Reason
               and
               Judgement
               in
               brutes
               ;
               and
               many
               of
               them
               ,
               whose
               Tongues
               are
               soft
               ,
               large
               ,
               and
               free
               ,
               perfectly
               imitate
               our
               speech
               ;
               but
               they
               have
               nothing
               that
               comes
               near
               writing
               ,
               which
               is
               solely
               peculiar
               to
               Man.
               Moreover
               ,
               by
               Reason
               we
               are
               onely
               wise
               to
               our selves
               ,
               by
               speech
               we
               are
               so
               to
               some
               few
               others
               who
               hear
               us
               .
               But
               by
               writing
               our
               Wisedom
               is
               communicated
               to
               all
               the
               world
               ,
               and
               lasts
               to
               eternity
               .
               'T
               was
               by
               writing
               with
               the
               finger
               in
               the
               dust
               that
               our
               Lord
               confounded
               the
               Jews
               ,
               without
               speaking
               a
               word
               ;
               and
               when
               he
               was
               falsely
               accus'd
               before
               Pilate
               ,
               he
               open'd
               not
               his
               mouth
               to
               defend
               himself
               .
               Now
               this
               writing
               ,
               free
               from
               the
               troublesomeness
               of
               praters
               ,
               borrows
               all
               its
               force
               from
               silence
               ,
               which
               is
               more
               eloquent
               then
               all
               the
               talk
               of
               Men
               ;
               but
               especially
               in
               respect
               of
               God
               ,
               whose
               praise
               (
               saith
               the
               Psalmist
               )
               is
               silence
               ,
               and
               with
               whom
               the
               lifting
               up
               of
               the
               Heart
               ,
               and
               mental
               prayer
               ,
               is
               more
               prevalent
               then
               all
               the
               voices
               and
               speeches
               in
               the
               world
               .
               Such
               was
               that
               of
               Moses
               ,
               of
               whom
               it
               was
               said
               ,
               in
               Exod.
               that
               he
               pray'd
               in
               his
               Heart
               ;
               and
               yet
               God
               saith
               to
               him
               ,
               
                 Wherefore
                 cryest
                 thou
                 to
                 me
                 in
                 this
                 manner
                 ?
              
               Such
               is
               the
               silence
               of
               true
               worshippers
               ,
               who
               worship
               in
               Spirit
               and
               Truth
               .
               Moreover
               ,
               the
               Prophet
               Jeremy
               assures
               us
               ,
               
                 That
                 't
                 is
                 a
                 good
                 thing
                 to
                 wait
                 for
                 the
                 mercy
                 of
                 God
                 in
                 silence
                 .
              
               The
               Angel
               Gabriel
               began
               his
               combate
               against
               the
               Dragon
               with
               silence
               .
               And
               Judith
               being
               upon
               the
               point
               to
               slay
               Holofernes
               ,
               made
               her
               prayers
               to
               God
               with
               tears
               and
               silence
               .
               Besides
               ,
               't
               is
               a
               signe
               of
               Humility
               and
               Modesty
               amongst
               Men.
               
            
             
               The
               Sixth
               said
               ,
               That
               to
               judge
               well
               of
               the
               Question
               ,
               we
               must
               recur
               to
               Nature
               ,
               who
               having
               given
               Man
               two
               Ears
               open
               ,
               for
               one
               Tongue
               shut
               up
               ,
               intimates
               plainly
               ,
               that
               he
               has
               more
               need
               of
               hearing
               and
               holding
               his
               peace
               ,
               then
               of
               speaking
               .
               And
               because
               the
               wounds
               of
               the
               Tongue
               (
               compar'd
               by
               the
               Royal
               Prophet
               to
               a
               sharp
               razor
               ,
               and
               to
               a
               consuming
               fire
               by
               the
               Apostle
               Saint
               James
               )
               aresometimes
               more
               mortal
               then
               those
               of
               the
               Sword
               ;
               she
               is
               not
               contented
               to
               put
               a
               reine
               under
               it
               ,
               call'd
               
                 Froenum
                 Linguae
              
               ,
               
               to
               stop
               its
               intemperance
               ,
               but
               hath
               also
               surrounded
               it
               with
               strong
               barriers
               ,
               the
               two
               rows
               of
               Teeth
               ,
               besides
               those
               of
               the
               Lips.
               But
               that
               which
               makes
               very
               much
               for
               silence
               ,
               is
               ,
               that
               Men
               oftner
               repent
               of
               having
               spoken
               ,
               then
               of
               having
               held
               their
               peace
               .
               And
               't
               is
               not
               said
               ,
               in
               the
               Holy
               Scripture
               ,
               that
               Men
               shall
               be
               blam'd
               for
               having
               been
               silent
               ;
               but
               that
               they
               shall
               give
               account
               even
               of
               the
               least
               idle
               words
               .
               Speaking
               therefore
               is
               more
               graceful
               ,
               but
               silence
               is
               more
               safe
               ;
               speech
               is
               the
               property
               of
               Man
               ,
               but
               silence
               of
               the
               wise
               Man.
               
            
          
        
         
           
             CONFERENCE
             LIV.
             
          
           
             
               I.
               Of
               Touch.
               II.
               Of
               Fortune
               .
            
          
           
             
               I.
               Of
               the
               Touch
            
             
               WHat
               the
               Centre
               is
               in
               the
               Earth
               ,
               the
               Earth
               amongst
               the
               Elements
               ,
               a
               Star
               in
               Heaven
               ,
               Sovereignty
               in
               a
               State
               ,
               Faith
               in
               Religion
               ,
               Natural
               Motion
               in
               Physick
               ,
               Equity
               in
               Law
               ,
               Reason
               in
               Philosophy
               ,
               the
               Body
               in
               Man
               ,
               the
               Sense
               in
               a
               living
               Creature
               ,
               that
               the
               Touch
               is
               in
               all
               the
               other
               Senses
               ;
               that
               is
               to
               say
               ,
               't
               is
               their
               foundation
               ,
               and
               the
               condition
               without
               which
               none
               of
               them
               can
               subsist
               .
               For
               there
               are
               Animals
               which
               see
               not
               ,
               as
               Moles
               ;
               which
               hear
               not
               ,
               as
               the
               Asp
               ,
               and
               most
               Insects
               ;
               which
               have
               not
               Smelling
               ,
               as
               those
               who
               are
               troubled
               with
               rheume
               ;
               which
               have
               no
               Taste
               ,
               as
               most
               sick
               persons
               .
               But
               if
               there
               be
               found
               any
               which
               hath
               not
               the
               Sense
               of
               Touching
               ,
               at
               the
               same
               time
               it
               ceases
               to
               be
               an
               Animal
               ,
               since
               it
               is
               not
               term'd
               such
               but
               inasmuch
               as
               it
               hath
               a
               sensitive
               life
               ,
               which
               consists
               in
               the
               knowledge
               of
               good
               and
               evil
               ,
               sensible
               by
               pleasure
               and
               pain
               ,
               the
               two
               symptoms
               of
               the
               Touch
               ,
               and
               which
               alone
               bear
               the
               sway
               ,
               and
               turn
               the
               balance
               in
               all
               the
               actions
               of
               Man
               ;
               the
               scope
               of
               all
               which
               ,
               is
               ,
               either
               to
               pursue
               good
               ,
               or
               to
               avoid
               evil
               .
            
             
               The
               Second
               said
               ,
               That
               ,
               for
               this
               purpose
               ,
               as
               sensitive
               life
               is
               diffus'd
               throughout
               the
               Body
               ;
               so
               the
               Touch
               ,
               which
               is
               inseparable
               from
               that
               life
               ,
               hath
               not
               ,
               as
               the
               other
               Senses
               ,
               a
               particular
               and
               limited
               Organ
               ,
               but
               is
               extended
               into
               all
               the
               parts
               of
               the
               Body
               .
               Because
               ,
               as
               among
               the
               objects
               of
               the
               Senses
               ,
               onely
               the
               tangible
               Qualities
               give
               being
               ,
               and
               constitute
               the
               Animal
               by
               their
               proportion
               and
               temperature
               ;
               so
               they
               alone
               destroy
               it
               by
               their
               excess
               and
               disproportion
               .
               So
               that
               as
               onely
               a
               small
               part
               of
               the
               Body
               sees
               ,
               another
               hears
               ,
               another
               smells
               ,
               and
               another
               tasts
               ;
               if
               there
               had
               been
               but
               one
               part
               of
               the
               Body
               that
               could
               by
               touching
               have
               discern'd
               the
               quality
               of
               its
               object
               ,
               it
               would
               have
               hapned
               ,
               that
               whilst
               this
               part
               were
               delighted
               with
               one
               of
               those
               objects
               ,
               the
               excess
               of
               some
               other
               might
               have
               destroy'd
               all
               the
               rest
               of
               the
               Animal
               ,
               without
               its
               perceiving
               the
               same
               ;
               and
               so
               it
               would
               have
               perish'd
               without
               knowing
               ,
               and
               consequently
               being
               able
               to
               avoid
               the
               same
               ,
               which
               is
               the
               principal
               
               end
               of
               the
               Senses
               ;
               which
               ,
               for
               this
               reason
               ,
               represent
               death
               to
               themselves
               so
               terrible
               ,
               to
               the
               end
               that
               the
               horrour
               thereof
               might
               oblige
               them
               to
               a
               greater
               care
               of
               their
               preservation
               .
            
             
               The
               Third
               said
               ,
               That
               as
               Man
               is
               surpass'd
               in
               other
               senses
               by
               brutes
               ,
               so
               he
               excells
               them
               in
               Touching
               ,
               which
               he
               hath
               most
               exquisite
               and
               perfect
               .
               He
               alone
               ,
               of
               all
               creatures
               ,
               has
               Hands
               wherewith
               to
               touch
               ,
               and
               a
               smooth
               soft
               skin
               the
               better
               to
               judge
               of
               tangible
               qualities
               .
               For
               being
               he
               was
               made
               to
               judge
               of
               things
               ,
               it
               was
               requisite
               that
               he
               should
               be
               provided
               of
               a
               faithful
               messenger
               ,
               as
               the
               touch
               is
               ,
               to
               make
               him
               a
               true
               report
               thereof
               .
               And
               because
               he
               was
               design'd
               to
               more
               sublime
               actions
               then
               brutes
               ,
               therefore
               he
               needed
               a
               more
               perfect
               temperature
               ;
               of
               which
               the
               goodness
               of
               Touch
               is
               a
               most
               sure
               sign
               .
               Hence
               the
               Physiognomist
               reckons
               the
               subtlety
               of
               this
               sense
               to
               a
               most
               certain
               token
               of
               that
               of
               the
               Mind
               ;
               as
               its
               contrary
               ,
               of
               stupidity
               ;
               an
               exquisite
               Touch
               denoting
               the
               softness
               and
               tenderness
               of
               the
               flesh
               ,
               upon
               which
               ,
               consequently
               ,
               tangible
               Qualities
               easily
               make
               their
               impression
               ;
               and
               this
               tenderness
               denotes
               the
               good
               temper
               of
               the
               Body
               ,
               which
               is
               followed
               by
               sutable
               actions
               of
               the
               Mind
               .
               Hence
               it
               is
               that
               great
               wits
               have
               commonly
               weak
               and
               delicate
               bodies
               ;
               but
               the
               stupid
               and
               dull
               the
               most
               robust
               and
               brawny
               .
               Therefore
               as
               the
               Touch
               distinguishes
               Men
               from
               brutes
               ,
               so
               it
               does
               Men
               from
               one
               another
               .
               But
               the
               Sight
               and
               the
               other
               Senses
               do
               not
               so
               ;
               for
               ,
               on
               the
               contrary
               ,
               it
               frequently
               comes
               to
               pass
               that
               great
               spirits
               have
               the
               shortest
               sight
               ,
               and
               the
               other
               Senses
               less
               exquisite
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               Touch
               is
               not
               only
               the
               most
               necessary
               in
               all
               Animals
               ,
               since
               it
               serves
               them
               for
               a
               specifical
               difference
               ;
               (
               sensibility
               ,
               which
               distinguishes
               them
               from
               Plants
               ,
               being
               commonly
               taken
               for
               the
               faculty
               of
               Touching
               ,
               witness
               our
               vulgar
               phrase
               ,
               which
               calls
               one
               man
               more
               sensible
               then
               another
               ,
               when
               he
               is
               more
               easily
               affected
               by
               the
               tactile
               qualities
               )
               but
               't
               is
               the
               sole
               sense
               of
               many
               Animals
               ,
               especially
               ,
               Zoophytes
               or
               Plant-animals
               ,
               such
               as
               Spunge
               ,
               Coral
               ,
               and
               all
               kind
               of
               Oysters
               .
               The
               first
               of
               which
               hears
               not
               ,
               sees
               not
               ,
               smells
               not
               ,
               and
               tastes
               not
               its
               nourishment
               ;
               but
               only
               dilates
               it self
               to
               receive
               it
               ,
               and
               contracts
               it self
               to
               retain
               it
               as
               soon
               as
               it
               feels
               it
               neer
               .
               The
               second
               ,
               by
               the
               relation
               of
               divers
               ,
               who
               fetch
               it
               from
               under
               the
               water
               ,
               averts
               it self
               by
               bowing
               the
               contrary
               way
               as
               soon
               as
               it
               feels
               the
               touch
               of
               their
               instruments
               .
               The
               last
               have
               no
               Organical
               parts
               ;
               and
               if
               they
               had
               ,
               the
               same
               would
               be
               useless
               to
               them
               ,
               because
               they
               are
               destitute
               of
               local
               motion
               ,
               and
               of
               every
               other
               sense
               ,
               except
               that
               of
               Touching
               ,
               by
               which
               they
               open
               and
               shut
               themselves
               .
               And
               which
               Nature
               has
               given
               ,
               as
               gross
               as
               it
               is
               ,
               for
               a
               supplement
               to
               the
               subtilest
               sense
               ,
               to
               wit
               ,
               the
               Sight
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               nobleness
               of
               the
               Touch
               appears
               ,
               principally
               ,
               in
               that
               't
               is
               the
               most
               infallible
               of
               all
               the
               senses
               ;
               as
               the
               most
               honourable
               persons
               are
               accounted
               most
               worthy
               of
               credit
               .
               Therefore
               our
               Lord
               being
               to
               convince
               S.
               Thomas
               ,
               at
               that
               time
               incredulous
               ,
               caus'd
               him
               to
               feel
               his
               side
               ;
               and
               manifest
               
               things
               are
               call'd
               palpable
               ,
               because
               the
               Touch
               is
               the
               last
               sense
               that
               is
               deceiv'd
               .
               Whence
               they
               who
               dream
               do
               not
               frequently
               find
               their
               errour
               ,
               till
               putting
               forth
               their
               hands
               to
               the
               phantasin
               they
               begin
               to
               be
               convinc'd
               that
               it
               is
               nothing
               but
               air
               .
            
             
               The
               Sixth
               said
               ,
               That
               as
               't
               is
               a
               common
               vice
               to
               all
               the
               Senses
               to
               be
               deceiv'd
               ,
               so
               that
               of
               Touch
               is
               not
               more
               exempt
               from
               it
               then
               the
               rest
               ;
               and
               the
               less
               ,
               because
               it
               judges
               of
               the
               quality
               of
               its
               objects
               only
               by
               comparison
               ;
               according
               to
               the
               diversity
               of
               which
               one
               and
               the
               same
               thing
               diversly
               affects
               it
               ,
               and
               is
               sometimes
               apprehended
               one
               way
               ,
               sometimes
               another
               .
               A
               man
               that
               comes
               out
               of
               a
               hot
               Bath
               shivers
               in
               the
               same
               air
               which
               he
               accounted
               warm
               before
               he
               enter'd
               into
               the
               water
               ;
               and
               when
               he
               that
               learns
               to
               dance
               puts
               off
               his
               leaden
               soles
               he
               thinks
               his
               feet
               lighter
               then
               he
               did
               before
               he
               put
               them
               on
               .
            
             
               The
               Seventh
               said
               ,
               The
               Touch
               is
               an
               external
               sense
               ,
               terrestrial
               and
               gross
               ;
               it
               perceives
               hot
               and
               cold
               ,
               dry
               and
               moist
               ,
               heavy
               and
               light
               ▪
               hard
               and
               soft
               ,
               smooth
               and
               rough
               ,
               or
               unequal
               ,
               acide
               ,
               viscous
               or
               slippery
               ,
               thick
               and
               thin
               ,
               tough
               and
               friable
               ,
               or
               brittle
               ,
               and
               other
               such
               tactile
               and
               earthy
               qualities
               .
               For
               ,
               as
               there
               are
               five
               simple
               Bodies
               in
               Nature
               ,
               namely
               the
               Heaven
               and
               the
               Elements
               ,
               so
               each
               of
               the
               five
               external
               Senses
               corresponds
               to
               one
               of
               them
               ;
               the
               Sight
               to
               Heaven
               ,
               in
               regard
               of
               its
               transparence
               and
               lucidity
               ;
               the
               other
               four
               to
               the
               Elements
               ;
               of
               which
               the
               Earth
               symbolizeth
               with
               the
               Touch
               ▪
               because
               every
               thing
               that
               is
               felt
               must
               have
               some
               solidity
               and
               consistence
               ,
               which
               proceeds
               from
               the
               Earth
               ;
               otherwise
               it
               could
               not
               make
               it self
               felt
               by
               it self
               ,
               but
               only
               by
               some
               predominant
               quality
               ,
               as
               we
               feel
               not
               the
               air
               when
               it
               touches
               us
               ,
               unless
               it
               be
               extreamly
               cold
               or
               hot
               .
               The
               Organ
               of
               Feeling
               is
               inward
               skin
               which
               incompasses
               the
               whole
               body
               of
               a
               creature
               ,
               by
               reason
               of
               its
               so
               perfect
               and
               equal
               temperature
               that
               it
               is
               neither
               hot
               nor
               cold
               ,
               dry
               ,
               moist
               ,
               but
               equally
               partakes
               of
               all
               these
               qualities
               (
               a
               requisite
               condition
               in
               the
               Organs
               of
               the
               senses
               which
               must
               be
               unprovided
               of
               all
               the
               qualities
               whereof
               they
               are
               to
               judge
               .
               )
               So
               the
               Crystalline
               humour
               is
               without
               colour
               ,
               the
               tongue
               without
               sapour
               ,
               the
               nostrils
               without
               scent
               ,
               the
               ears
               without
               any
               sound
               .
               And
               the
               skin
               is
               neither
               hard
               like
               the
               bones
               ,
               nor
               soft
               like
               the
               flesh
               ,
               but
               of
               a
               temper
               between
               both
               ;
               being
               therefore
               call'd
               a
               Nervous
               flesh
               ,
               and
               a
               fleshy
               Nerve
               :
               which
               skin
               ,
               never
               so
               little
               touch'd
               ,
               feels
               perfectly
               ;
               which
               would
               not
               come
               to
               pass
               if
               it
               were
               not
               the
               Organ
               of
               the
               Touch.
               'T
               is
               therefore
               woven
               of
               infinite
               nerves
               ,
               terminated
               in
               it
               and
               bringing
               the
               animal
               spirits
               to
               it
               ,
               which
               are
               the
               efficient
               causes
               of
               the
               Touch
               as
               well
               as
               of
               all
               the
               other
               Senses
               .
               For
               what
               the
               Philosopher
               saith
               ,
               That
               a
               sensible
               object
               apply'd
               upon
               the
               Organ
               is
               not
               perceiv'd
               ,
               must
               be
               understood
               only
               of
               the
               three
               Senses
               which
               are
               for
               the
               convenience
               of
               an
               animal
               ,
               to
               wit
               ,
               the
               Sight
               ,
               Hearing
               and
               Smelling
               ;
               not
               of
               the
               other
               two
               ,
               which
               are
               for
               its
               absolute
               necessity
               ,
               upon
               which
               consideration
               Nature
               hath
               appointed
               them
               to
               judge
               more
               neerly
               ,
               exercising
               these
               
               two
               Senses
               by
               a
               medium
               internal
               and
               inseparable
               from
               the
               Organ
               .
            
          
           
             
               II.
               Of
               Fortune
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ,
               Fortune
               is
               a
               cause
               by
               accident
               in
               things
               which
               are
               done
               for
               some
               end
               ,
               by
               an
               Agent
               that
               makes
               use
               of
               Reason
               .
               So
               't
               is
               fortune
               ,
               when
               one
               walking
               for
               his
               health
               ,
               or
               divertisement
               ,
               finds
               a
               Purse
               :
               but
               chance
               ,
               hazard
               ,
               or
               adventure
               is
               in
               things
               which
               act
               for
               some
               end
               without
               election
               ,
               as
               brutes
               ,
               mad
               people
               and
               children
               ,
               who
               are
               not
               fortunate
               ,
               or
               unfortunate
               ,
               unless
               in
               hope
               .
               The
               difficulty
               of
               understanding
               the
               nature
               of
               Fortune
               ariseth
               from
               the
               infinite
               abundance
               of
               things
               which
               may
               be
               causes
               of
               things
               which
               befall
               men
               .
               And
               as
               't
               is
               proper
               to
               man
               to
               admire
               what
               he
               understands
               not
               ,
               upon
               the
               observation
               of
               the
               many
               strange
               and
               unforeseen
               accidents
               in
               the
               world
               ;
               some
               say
               that
               they
               come
               to
               pass
               by
               a
               fatal
               destiny
               necessarily
               guiding
               every
               cause
               to
               its
               effect
               ;
               others
               ,
               that
               they
               fall
               out
               by
               chance
               ,
               to
               which
               the
               ancient
               Philosophers
               ascrib'd
               so
               much
               ,
               that
               Empedocles
               accounted
               the
               situation
               of
               the
               Elements
               fortuitous
               ;
               Democritus
               and
               Leucippus
               thought
               the
               production
               of
               all
               things
               was
               effected
               by
               the
               casual
               concourse
               of
               their
               atomes
               flying
               in
               the
               vacuum
               :
               insomuch
               that
               out
               of
               a
               blind
               superstition
               they
               erected
               Temples
               and
               Altars
               to
               Fortune
               .
               For
               indeed
               there
               is
               nothing
               divine
               in
               Fortune
               ;
               since
               there
               is
               not
               any
               cause
               by
               it self
               but
               may
               be
               a
               cause
               by
               accident
               ,
               and
               consequently
               Fortune
               .
               Nor
               is
               it
               the
               Divine
               Providence
               ,
               since
               that
               which
               is
               foreseen
               cannot
               be
               call'd
               fortuitous
               .
               But
               we
               give
               the
               appellation
               of
               Fortune
               to
               any
               cause
               ,
               which
               missing
               of
               its
               proper
               effect
               produceth
               another
               which
               it
               intended
               not
               .
            
             
               The
               Second
               said
               ,
               'T
               was
               the
               ignorance
               of
               men
               that
               invented
               Fortune
               ,
               which
               hath
               no
               other
               existence
               but
               in
               their
               imagination
               .
               For
               every
               thing
               that
               is
               hath
               a
               certain
               cause
               determined
               to
               its
               effect
               .
               But
               Fortune
               and
               Chance
               are
               uncertain
               and
               indeterminate
               ;
               therefore
               not
               causes
               .
               And
               although
               the
               proximate
               cause
               of
               every
               thing
               be
               unknown
               to
               us
               ,
               yet
               't
               is
               not
               the
               less
               certain
               for
               all
               that
               ,
               in
               respect
               of
               God
               ,
               who
               ignores
               nothing
               .
               Therefore
               if
               there
               be
               a
               fortune
               in
               respect
               of
               us
               ,
               't
               is
               an
               effect
               of
               our
               ignorance
               .
            
             
               The
               Third
               said
               ,
               We
               must
               establish
               in
               Nature
               either
               Destiny
               or
               Fortune
               .
               The
               former
               seems
               to
               fasten
               man
               to
               Ixion's
               wheel
               ,
               which
               permits
               him
               not
               to
               do
               any
               thing
               of
               himself
               ,
               and
               takes
               from
               him
               the
               commendation
               of
               good
               ,
               and
               blame
               of
               evil
               ;
               rendring
               him
               by
               this
               means
               guiltless
               of
               whatever
               he
               do's
               ,
               and
               laying
               all
               upon
               universal
               causes
               (
               whatever
               distinction
               may
               be
               made
               of
               God's
               will
               ,
               in
               general
               and
               particular
               ;
               it
               not
               being
               conceivable
               that
               two
               contrary
               wills
               can
               at
               the
               same
               time
               proceed
               from
               the
               same
               source
               .
               The
               second
               is
               more
               correspondent
               with
               the
               daily
               events
               ,
               which
               produce
               effects
               whereof
               no
               necessary
               cause
               can
               be
               found
               .
               Indeed
               ,
               if
               effects
               are
               to
               be
               divided
               according
               to
               their
               causes
               ,
               't
               is
               certain
               that
               some
               are
               necessary
               and
               some
               contingent
               ;
               
               whereof
               the
               latter
               being
               fortuitous
               cannot
               be
               referr'd
               to
               any
               thing
               but
               to
               Fortune
               .
               Yea
               of
               the
               things
               which
               come
               to
               pass
               in
               the
               world
               ,
               some
               always
               arrive
               in
               the
               same
               manner
               ,
               as
               day
               and
               night
               when
               the
               Sun
               rises
               and
               sets
               ;
               others
               fall
               out
               ordinarily
               ,
               but
               not
               always
               ,
               as
               that
               a
               child
               is
               born
               with
               five
               fingers
               on
               a
               hand
               ,
               there
               being
               some
               that
               have
               six
               ;
               and
               others
               ,
               on
               the
               contrary
               ,
               arrive
               very
               rarely
               ,
               as
               Monsters
               .
               But
               if
               this
               variety
               of
               causes
               and
               effects
               hath
               place
               in
               natural
               things
               ,
               't
               is
               found
               much
               oftner
               in
               humane
               actions
               ,
               whose
               constancy
               is
               unconstancy
               it self
               ;
               there
               being
               not
               any
               whose
               effect
               is
               certain
               .
               For
               what
               man
               can
               promise
               himself
               that
               when
               he
               labours
               he
               shall
               infallibly
               become
               rich
               ,
               that
               when
               he
               fights
               he
               shall
               have
               the
               victory
               ,
               that
               when
               he
               serves
               he
               shall
               be
               acceptable
               ,
               or
               that
               when
               he
               loves
               he
               shall
               be
               lov'd
               ?
               Whereas
               ,
               on
               the
               contrary
               ,
               we
               see
               many
               persons
               enrich'd
               without
               labour
               ,
               honour'd
               without
               fighting
               ,
               and
               acceptable
               without
               performance
               of
               any
               services
               ;
               and
               (
               which
               is
               more
               )
               many
               times
               hated
               by
               those
               they
               love
               ,
               and
               lov'd
               by
               those
               they
               hate
               .
               Of
               all
               which
               we
               must
               either
               assign
               some
               cause
               ,
               or
               confess
               that
               there
               is
               no
               other
               cause
               thereof
               but
               hap
               or
               mishap
               ,
               which
               they
               call
               Fortune
               .
            
             
               The
               Fourth
               said
               ,
               That
               Dionysius
               the
               younger
               ,
               the
               Tyrant
               of
               Syracuse
               ,
               was
               not
               of
               their
               judgement
               who
               disclaim
               Fortune
               ,
               assigning
               the
               cause
               of
               his
               not
               being
               able
               to
               preserve
               the
               Estates
               of
               his
               Father
               ,
               That
               he
               left
               him
               Heir
               of
               all
               ,
               excepting
               his
               Fortune
               .
               Now
               the
               Ancients
               had
               Fortune
               in
               great
               reverence
               ,
               and
               put
               her
               amongst
               their
               domestick
               Gods.
               And
               the
               Emperours
               religiously
               kept
               her
               Statue
               of
               gold
               ,
               which
               they
               sent
               as
               a
               badge
               of
               Empire
               ,
               to
               those
               whom
               they
               intended
               to
               design
               their
               successors
               .
               Thus
               
                 Antoninus
                 Pius
              
               ,
               being
               ready
               to
               dye
               ,
               sent
               it
               to
               
                 Marcus
                 Antoninus
              
               the
               Philosopher
               ;
               and
               Severus
               sent
               it
               to
               his
               two
               sons
               ,
               Bassianus
               ,
               and
               Geta.
               Moreover
               ,
               because
               it
               visibly
               bears
               the
               chief
               stroke
               in
               gaming
               ,
               even
               in
               those
               Games
               to
               which
               she
               gives
               not
               the
               addition
               of
               her
               name
               ,
               and
               depend
               not
               upon
               skill
               ;
               there
               are
               found
               some
               ,
               at
               this
               day
               ,
               who
               think
               they
               can
               fix
               her
               to
               some
               thing
               which
               they
               wear
               about
               them
               while
               they
               are
               at
               play
               ;
               others
               attribute
               it
               to
               a
               particular
               situation
               of
               their
               bodies
               in
               respect
               of
               the
               Planets
               .
               But
               all
               agree
               ,
               that
               Caesar
               ow'd
               more
               to
               his
               valour
               then
               to
               his
               fortune
               ;
               that
               if
               she
               could
               not
               make
               an
               Orator
               of
               a
               Consul
               ,
               or
               the
               contrary
               ;
               yet
               she
               can
               make
               a
               poor
               man
               rich
               by
               play
               ;
               and
               he
               must
               be
               a
               great
               Rhetorician
               that
               can
               perswade
               those
               who
               have
               good
               or
               bad
               luck
               ,
               that
               there
               is
               no
               Fortune
               .
            
             
               The
               Fifth
               said
               ,
               'T
               would
               be
               too
               much
               presumption
               in
               us
               to
               accuse
               all
               antiquity
               of
               ignorance
               ,
               which
               observ'd
               not
               only
               certain
               persons
               and
               places
               ,
               but
               some
               days
               and
               hours
               fortunate
               and
               unfortunate
               ,
               noting
               the
               happy
               days
               with
               chalk
               ,
               and
               the
               other
               with
               a
               black
               stone
               .
               Moreover
               ,
               Philosophers
               divide
               goods
               into
               those
               of
               the
               Mind
               ,
               the
               Body
               ,
               and
               Fortune
               ,
               comprizing
               under
               the
               latter
               ,
               Friends
               ,
               Lineage
               ,
               Reputation
               ,
               Honours
               and
               Riches
               ,
               which
               are
               the
               things
               men
               make
               most
               account
               of
               in
               this
               
               world
               .
               And
               riches
               are
               so
               commonly
               attributed
               to
               her
               ,
               that
               they
               are
               frequently
               denoted
               by
               the
               name
               of
               Fortune
               .
               So
               that
               to
               maintain
               that
               there
               is
               no
               such
               thing
               ,
               is
               to
               go
               about
               to
               overthrow
               common
               sense
               ,
               and
               to
               correct
               Calepin
               .
               But
               her
               efficiency
               is
               chiefly
               prov'd
               by
               the
               employments
               which
               happen
               to
               many
               ,
               contrary
               to
               all
               apparence
               ,
               according
               to
               the
               diversity
               of
               which
               every
               one
               makes
               progress
               ,
               or
               not
               ,
               in
               riches
               and
               honours
               .
               For
               he
               that
               labours
               in
               little
               things
               takes
               most
               pains
               ,
               and
               gets
               least
               ,
               and
               so
               ,
               on
               the
               contrary
               ,
               which
               cannot
               be
               attributed
               to
               any
               thing
               else
               but
               fortune
               ,
               no
               more
               then
               the
               contracts
               ,
               bargains
               ,
               and
               other
               actions
               of
               men
               ,
               which
               are
               made
               almost
               always
               by
               chance
               .
               Whence
               arose
               the
               Proverb
               ,
               There
               is
               nothing
               but
               good
               luck
               and
               bad
               luck
               in
               the
               world
               .
               In
               War
               ,
               such
               a
               great
               Captain
               is
               constantly
               unfortunate
               ,
               whereas
               Timotheus
               was
               always
               the
               contrary
               ,
               in
               whose
               Nets
               Cities
               came
               to
               be
               taken
               whilst
               he
               slept
               .
               In
               Physick
               ,
               such
               a
               Doctor
               is
               always
               accounted
               lucky
               ,
               whereas
               't
               was
               enough
               to
               kill
               a
               sick
               man
               but
               to
               have
               seen
               Hermocrates
               in
               a
               dream
               ;
               not
               to
               mention
               what
               the
               Lawyers
               themselves
               call
               the
               hazard
               of
               Judgements
               .
            
             
               The
               Sixth
               said
               ,
               The
               Ancients
               did
               like
               the
               Gouty
               person
               mention'd
               by
               Montagne
               ,
               who
               ate
               Saucidges
               and
               Gammons
               ,
               and
               drunk
               of
               the
               best
               ,
               that
               he
               might
               have
               whom
               to
               lay
               the
               fault
               upon
               .
               They
               phancy'd
               Fortune
               ,
               that
               they
               might
               have
               whom
               to
               blame
               for
               evil
               events
               ,
               or
               rather
               to
               blaspheme
               against
               the
               Deity
               .
               She
               is
               a
               pure
               fiction
               of
               the
               Poets
               ,
               who
               represented
               her
               upon
               a
               wheel
               ,
               one
               half
               whereof
               always
               ascends
               ,
               and
               the
               other
               descends
               ;
               to
               shew
               the
               volubility
               and
               continual
               vicissitude
               of
               humane
               things
               ;
               blind
               ,
               to
               signifie
               that
               good
               or
               evil
               doth
               not
               always
               befall
               us
               according
               to
               desert
               ,
               but
               oftentimes
               without
               distinction
               ;
               sometimes
               a
               man
               ,
               and
               sometimes
               a
               woman
               ,
               but
               principally
               the
               latter
               ,
               to
               denote
               her
               inconstancy
               ;
               all
               this
               mysteriously
               ,
               as
               all
               their
               other
               fables
               ;
               to
               take
               which
               literally
               ,
               were
               to
               do
               worse
               then
               the
               learned
               Pagans
               themselves
               .
            
             
               The
               Seventh
               said
               ,
               Every
               one
               is
               the
               Artificer
               of
               his
               own
               fortune
               ,
               and
               all
               the
               Deities
               are
               present
               where
               Prudence
               is
               ,
               though
               we
               rank
               Fortune
               among
               the
               Gods.
               Of
               whom
               we
               may
               say
               what
               Hercules
               said
               to
               the
               bemired
               Waggoner
               ,
               who
               invok'd
               him
               ,
               but
               touch'd
               not
               the
               wheel
               ,
               
                 Help
                 thy self
                 ,
                 and
                 God
                 will
                 help
                 thee
              
               ;
               none
               having
               ever
               obtain'd
               the
               title
               of
               fortunate
               ,
               but
               by
               great
               pains
               ,
               watchings
               and
               industries
               ;
               means
               ,
               which
               the
               vulgar
               not
               observing
               so
               much
               as
               their
               effect
               ,
               attribute
               it
               to
               a
               Deity
               .
               Moreover
               ,
               dextrous
               men
               affect
               the
               title
               of
               lucky
               ,
               because
               the
               vulgar
               esteems
               them
               the
               more
               for
               it
               ;
               and
               the
               great
               est
               States-men
               hiding
               their
               counsels
               and
               the
               instruments
               they
               make
               use
               of
               to
               accomplish
               their
               designes
               ,
               give
               occasion
               to
               this
               errour
               .
               Therefore
               when
               Zeno
               had
               lost
               all
               his
               wealth
               by
               Shipwreck
               he
               should
               not
               have
               said
               ,
               Fortune
               ,
               thou
               hast
               done
               well
               to
               bring
               me
               to
               this
               short
               cloak
               ;
               but
               rather
               have
               accus'd
               his
               own
               imprudence
               in
               having
               ventur'd
               all
               his
               estate
               at
               sea
               .
               For
               
               since
               there
               is
               nothing
               in
               the
               world
               but
               hath
               its
               cause
               ,
               and
               fortune
               is
               that
               which
               is
               done
               by
               no
               cause
               ,
               it
               follows
               that
               there
               is
               no
               such
               thing
               as
               fortune
               .
            
          
        
         
           
             CONFERENCE
             LV.
             
          
           
             
               I.
               Of
               the
               Taste
               .
               II.
               Whether
               Poetry
               be
               useful
               .
            
          
           
             
               I.
               Of
               the
               Taste
               .
            
             
               THe
               right
               handling
               of
               a
               subject
               requiring
               the
               knowledge
               of
               its
               differences
               ,
               an
               Apicius
               might
               seem
               fitter
               to
               discourse
               of
               Taste
               then
               a
               Philosopher
               ,
               in
               whom
               too
               exact
               a
               knowledge
               of
               Sauces
               would
               be
               accounted
               blameable
               ;
               yet
               the
               word
               of
               Sapience
               or
               Wisdom
               ,
               among
               the
               Latines
               ,
               taking
               its
               name
               from
               Sapours
               ,
               the
               Sages
               who
               profess
               it
               may
               seem
               oblig'd
               too
               to
               be
               expert
               in
               this
               matter
               .
               Besides
               ,
               this
               Sense
               supplies
               Physitians
               with
               the
               surest
               evidence
               of
               the
               faculties
               of
               every
               medicament
               by
               their
               Sapours
               ;
               which
               are
               second
               Qualities
               resulting
               from
               the
               various
               mixture
               of
               the
               four
               first
               ,
               whereof
               the
               Taste
               is
               an
               external
               sense
               ,
               discerning
               Sapours
               by
               help
               of
               the
               moisture
               in
               the
               mouth
               ,
               and
               the
               Nerve
               of
               the
               third
               Congjugation
               ,
               which
               is
               expanded
               upon
               the
               tongue
               ,
               whose
               flesh
               is
               therefore
               spungy
               and
               porous
               ,
               the
               more
               easily
               to
               imbibe
               the
               same
               .
               Thus
               the
               object
               of
               the
               Taste
               is
               sapour
               or
               rellish
               ;
               the
               Organ
               is
               the
               Nerve
               ;
               the
               medium
               is
               the
               flesh
               of
               the
               tongue
               ,
               the
               condition
               without
               which
               it
               is
               not
               exercis'd
               is
               the
               humour
               ,
               either
               internal
               ,
               as
               that
               of
               the
               mouth
               (
               supply'd
               by
               the
               Tonsils
               or
               Almonds
               )
               or
               external
               ,
               as
               the
               moisture
               which
               all
               bodies
               have
               either
               in
               act
               or
               in
               power
               .
               Whence
               ,
               they
               whose
               tongue
               is
               dry
               cannot
               taste
               that
               which
               is
               so
               ;
               nevertheless
               ,
               the
               humidity
               must
               be
               moderate
               ,
               since
               its
               excess
               no
               less
               depraves
               the
               taste
               then
               its
               defect
               .
            
             
               The
               Second
               said
               ,
               Since
               the
               Organ
               ought
               not
               to
               be
               prepossess'd
               with
               the
               quality
               of
               its
               object
               ,
               the
               Tongue
               which
               perceives
               Sapours
               which
               are
               all
               moist
               (
               call'd
               therefore
               ,
               by
               the
               Greeks
               ,
               Juice
               )
               must
               be
               destitute
               of
               all
               humidity
               :
               for
               that
               cannot
               be
               receiv'd
               which
               is
               possess'd
               already
               .
               And
               as
               there
               is
               in
               every
               Organ
               a
               principal
               part
               which
               makes
               the
               sensation
               more
               perfectly
               then
               the
               rest
               ;
               so
               the
               tip
               of
               the
               tongue
               is
               more
               proper
               to
               perceive
               tastes
               by
               reason
               of
               the
               Nerves
               destinated
               to
               the
               sense
               of
               tasting
               ,
               which
               are
               found
               more
               soft
               there
               then
               its
               root
               ,
               and
               of
               the
               liquor
               which
               is
               more
               retain'd
               ,
               and
               more
               subtile
               there
               ,
               and
               consequently
               makes
               rellishes
               penetrate
               more
               effectually
               .
               And
               although
               some
               parts
               of
               these
               Nerves
               are
               expanded
               to
               the
               palate
               and
               gullet
               ,
               yet
               the
               taste
               is
               very
               little
               perceiveable
               there
               .
               Therefore
               Philoxenus
               went
               upon
               a
               mistake
               when
               he
               wish'd
               for
               the
               neck
               of
               a
               Crane
               ;
               for
               a
               long
               neck
               conduces
               nothing
               either
               to
               the
               advancing
               or
               continuing
               of
               the
               taste
               .
            
             
             
               The
               Third
               said
               ,
               Most
               Animals
               have
               the
               sense
               of
               Tasting
               ,
               to
               the
               end
               they
               may
               distinguish
               their
               food
               from
               poyson
               ,
               and
               what
               food
               is
               best
               ,
               as
               the
               sweetest
               is
               .
               For
               all
               animals
               ,
               and
               particularly
               man
               ,
               are
               nourish'd
               only
               with
               what
               is
               sweet
               .
               Whence
               children
               ,
               in
               whom
               nature
               being
               neerer
               its
               original
               is
               less
               corrupted
               ,
               desire
               sweets
               so
               much
               :
               and
               if
               we
               mix
               other
               Sapours
               ,
               't
               is
               either
               because
               sweet
               things
               glut
               and
               disgust
               sooner
               ,
               easily
               filling
               the
               Stomack
               ,
               in
               which
               by
               reason
               of
               their
               unctuous
               consistence
               they
               swim
               uppermost
               ;
               or
               else
               because
               the
               depravation
               of
               our
               temper
               makes
               us
               sometimes
               desire
               contrary
               things
               to
               correct
               it
               ,
               and
               sometimes
               like
               ,
               to
               preserve
               it
               .
            
             
               The
               Fourth
               said
               ,
               Many
               Animals
               have
               no
               taste
               nor
               perception
               of
               Sapours
               ,
               as
               ,
               amongst
               others
               ,
               the
               Crocodile
               ,
               which
               also
               wants
               a
               tongue
               ,
               the
               Organ
               of
               it
               ;
               the
               Estrich
               ,
               when
               it
               eats
               Iron
               ;
               and
               the
               Wolf
               ,
               earth
               :
               both
               which
               are
               insipid
               .
               Such
               was
               that
               Lazarus
               ,
               mention'd
               by
               Columbus
               ,
               who
               swallow'd
               glass
               ,
               pitch
               ,
               tallow
               ,
               and
               other
               things
               ,
               without
               disgust
               ;
               and
               that
               Maid
               in
               the
               King
               of
               Persia's
               Court
               ,
               who
               eat
               all
               sort
               of
               poysons
               ,
               how
               corroding
               soever
               ,
               and
               was
               nourish'd
               therewith
               .
               It
               being
               observ'd
               ,
               in
               the
               dissection
               of
               their
               bodies
               ,
               that
               the
               third
               couple
               of
               Nerves
               ,
               which
               serve
               to
               the
               Taste
               ,
               was
               reflected
               towards
               the
               back
               part
               of
               the
               head
               .
            
             
               The
               Fifth
               said
               ,
               Sapour
               is
               a
               quality
               of
               the
               aliment
               ;
               but
               nourisheth
               not
               ,
               because
               't
               is
               a
               meer
               accident
               ;
               only
               by
               it
               the
               animal
               judges
               of
               the
               qualities
               of
               its
               food
               .
               The
               matter
               of
               Sapour
               is
               humid
               ;
               because
               sapours
               are
               easily
               receiv'd
               and
               expanded
               in
               that
               which
               is
               humid
               ,
               not
               in
               that
               which
               is
               dry
               .
               This
               humidity
               is
               not
               aerious
               but
               aqueous
               ;
               otherwise
               Sapours
               might
               be
               receiv'd
               in
               the
               air
               ;
               which
               cannot
               be
               ,
               because
               the
               nature
               of
               this
               element
               is
               too
               thin
               and
               tenuious
               ;
               but
               Sapour
               being
               gross
               requires
               a
               subject
               that
               hath
               some
               consistence
               to
               receive
               it
               .
               Nevertheless
               this
               aqueous
               humidity
               alone
               ,
               is
               not
               sapoury
               ,
               because
               't
               is
               a
               simple
               body
               ,
               and
               consequently
               insipid
               .
               But
               Sapour
               proceeds
               from
               mixtion
               .
               It
               must
               therefore
               be
               joyn'd
               with
               somewhat
               that
               is
               dry
               ,
               not
               with
               igneous
               siccity
               ,
               because
               this
               makes
               the
               mixtum
               subtile
               ,
               and
               apt
               to
               exhale
               ,
               as
               odour
               ought
               to
               be
               ,
               not
               sapour
               ;
               but
               with
               that
               of
               the
               earth
               ,
               which
               gives
               a
               body
               and
               consistence
               to
               sapours
               ,
               without
               which
               they
               could
               not
               be
               tasted
               .
               And
               't
               is
               by
               means
               of
               this
               siccity
               with
               the
               humidity
               ,
               that
               Mineral
               waters
               acquire
               the
               sapours
               of
               the
               places
               through
               which
               they
               pass
               ,
               and
               that
               the
               liquor
               of
               a
               Lie
               or
               Lixivium
               becomes
               salt
               ,
               by
               mixtion
               of
               the
               more
               dry
               and
               adust
               parts
               of
               the
               ashes
               .
               But
               because
               these
               dry
               and
               humid
               substances
               difficultly
               mix
               ,
               the
               particles
               of
               the
               one
               being
               unapt
               to
               touch
               the
               particles
               of
               the
               other
               ,
               because
               both
               are
               gross
               and
               terrestrial
               ,
               therefore
               there
               needs
               some
               superior
               agent
               ,
               more
               powerful
               then
               either
               ,
               to
               open
               and
               penetrate
               them
               ,
               such
               as
               heat
               is
               ,
               which
               by
               its
               various
               coction
               makes
               a
               different
               mixtion
               of
               the
               dry
               and
               the
               moist
               ,
               whence
               arise
               different
               sapours
               ;
               as
               may
               be
               observ'd
               in
               our
               meats
               and
               fruits
               of
               Trees
               ,
               which
               differ
               in
               taste
               according
               to
               the
               degrees
               of
               heat
               .
               
               The
               
                 sweet
                 and
                 fat
              
               taste
               is
               for
               the
               most
               part
               produc'd
               by
               a
               temperate
               heat
               ;
               the
               
                 bitter
                 ,
                 salt
                 and
                 acrimonious
              
               ,
               by
               immoderate
               heat
               ;
               the
               
                 acide
                 or
                 sharp
                 ,
                 the
                 austere
                 or
                 harsh
                 ,
                 and
                 the
                 sowre
                 ,
              
               by
               cold
               .
               The
               Sweet
               ,
               such
               as
               that
               of
               Honey
               ,
               comes
               from
               a
               perfect
               mixture
               of
               terrestrious
               with
               aqueous
               humidity
               .
               The
               Bitter
               ,
               as
               that
               of
               Gall
               ,
               from
               abundance
               of
               gross
               siccity
               mix'd
               with
               little
               humidity
               .
               The
               Fat
               ,
               as
               Oyl
               and
               Fat
               are
               produc'd
               by
               excess
               of
               humidity
               .
               The
               Salt
               hath
               more
               humidity
               then
               the
               bitter
               .
               The
               Acrimonious
               or
               biting
               ,
               as
               Pepper
               ,
               hath
               much
               of
               tenuity
               ,
               and
               very
               little
               of
               humidity
               .
               The
               Sowre
               ,
               as
               that
               of
               unripe
               fruits
               ,
               comes
               from
               siccity
               and
               humidity
               equally
               indigested
               .
               The
               Austere
               or
               pontick
               ,
               as
               the
               juice
               of
               Oranges
               ,
               and
               the
               Acide
               or
               Sharp
               ,
               as
               that
               of
               Vinegar
               ,
               proceed
               from
               very
               much
               humidity
               and
               little
               siccity
               .
            
          
           
             
               II.
               Whether
               Poetry
               be
               useful
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ,
               This
               division
               of
               things
               into
               necessary
               ,
               profitable
               and
               delightful
               ,
               is
               observ'd
               particularly
               in
               speech
               ,
               the
               soul's
               interpreter
               .
               For
               at
               the
               beginning
               Languages
               were
               only
               for
               necessity
               ,
               void
               of
               all
               artifice
               ,
               being
               employ'd
               to
               no
               other
               use
               but
               to
               make
               us
               understand
               one
               another
               ;
               which
               sort
               of
               Language
               the
               first
               Philosophers
               employ'd
               to
               express
               the
               essence
               and
               nature
               of
               things
               .
               Afterwards
               History
               and
               Oratory
               enrich'd
               it
               with
               the
               addition
               of
               flowers
               and
               flourishes
               .
               And
               ,
               Lastly
               ,
               Poetry
               added
               to
               those
               Words
               Number
               and
               Cadence
               ,
               not
               barely
               to
               teach
               and
               instruct
               ,
               as
               the
               other
               liberal
               Sciences
               ,
               but
               withall
               to
               recreate
               and
               delight
               ;
               which
               is
               an
               excellent
               method
               to
               prevent
               the
               disgust
               which
               the
               disciplines
               bring
               even
               in
               their
               rudiments
               .
               I
               therefore
               compare
               our
               Language
               ,
               consider'd
               in
               its
               original
               ,
               to
               Gold
               yet
               in
               the
               Oar
               ,
               mingled
               with
               earth
               ;
               the
               same
               Language
               polish'd
               by
               Rhetorick
               to
               an
               Ingot
               refin'd
               from
               its
               dross
               ;
               but
               Poetry
               to
               a
               goodly
               vessel
               of
               gold
               ,
               not
               less
               rich
               for
               the
               workmanship
               then
               for
               the
               matter
               .
            
             
               The
               Second
               said
               ,
               That
               which
               gave
               birth
               to
               Poetry
               and
               makes
               it
               so
               much
               esteem'd
               ,
               is
               the
               desire
               of
               imitation
               ,
               proper
               to
               man
               alone
               ;
               as
               he
               alone
               that
               understands
               the
               similitudes
               ,
               correspondencies
               and
               proportions
               of
               things
               .
               Hence
               it
               is
               that
               we
               admire
               the
               Picture
               of
               a
               Serpent
               ,
               a
               dead
               body
               ,
               and
               other
               things
               whose
               original
               we
               have
               in
               horrour
               ;
               and
               we
               are
               ravish'd
               to
               hear
               the
               voice
               of
               a
               Swine
               naturally
               counterfeited
               ,
               though
               we
               hate
               it
               in
               that
               animal
               .
               So
               Poetry
               and
               Painture
               imitate
               ,
               and
               in
               some
               manner
               do
               every
               thing
               that
               is
               done
               in
               nature
               ;
               whence
               Poetry
               is
               term'd
               a
               speaking
               Picture
               ,
               and
               Picture
               dumb
               Poetry
               .
               For
               a
               Poet
               do's
               not
               signifie
               meerly
               a
               Versifier
               ,
               and
               one
               that
               relates
               things
               done
               ,
               which
               is
               the
               property
               of
               a
               Historian
               :
               but
               as
               an
               Actor
               or
               Player
               by
               his
               postures
               do's
               the
               very
               things
               ,
               so
               the
               Poet
               must
               both
               describe
               things
               and
               make
               them
               .
               And
               the
               word
               Poet
               do's
               not
               signifie
               one
               that
               feigns
               ,
               but
               one
               that
               makes
               .
               When
               he
               speaks
               of
               a
               tempest
               he
               makes
               the
               Winds
               mutiny
               ,
               Ships
               split
               ,
               mountains
               of
               water
               clash
               and
               lose
               themselves
               in
               gulfes
               ;
               when
               
               of
               War
               ,
               he
               makes
               you
               hear
               the
               clashing
               of
               Arms
               ,
               the
               thundring
               of
               Cannons
               ,
               and
               see
               the
               field
               strow'd
               with
               Carcases
               :
               and
               so
               in
               all
               other
               subjects
               which
               he
               treats
               .
               Wherefore
               ,
               to
               be
               a
               good
               Poet
               ,
               one
               must
               know
               every
               thing
               in
               perfection
               ;
               which
               makes
               Poetry
               so
               difficult
               ,
               and
               consequently
               so
               rare
               and
               admirable
               that
               few
               succeed
               well
               in
               it
               .
               For
               there
               are
               many
               Versifiers
               ,
               but
               few
               Poets
               .
            
             
               The
               Third
               said
               ,
               There
               need
               no
               other
               Judges
               to
               condemn
               Poetry
               then
               Poets
               themselves
               ,
               who
               call
               their
               highest
               conceits
               Fury
               ,
               that
               is
               to
               say
               ,
               Folly
               ;
               whether
               it
               arrive
               to
               them
               from
               their
               fabulous
               gods
               ,
               or
               more
               truly
               from
               the
               fumes
               of
               Wine
               ,
               which
               cause
               them
               to
               make
               the
               best
               Verses
               ,
               as
               they
               tell
               of
               Ennius
               :
               the
               frequentation
               of
               which
               is
               one
               of
               the
               greatest
               crimes
               that
               Cato
               imputed
               to
               
                 Marcus
                 Nobilior
              
               in
               the
               survey
               that
               he
               made
               of
               his
               Province
               :
               and
               't
               is
               observ'd
               that
               there
               is
               so
               great
               affinity
               between
               Poetry
               and
               Folly
               ,
               that
               the
               best
               Poets
               have
               very
               odd
               actions
               and
               postures
               while
               they
               are
               making
               their
               works
               ,
               and
               retain
               something
               thereof
               in
               their
               ordinary
               carriage
               .
            
             
               The
               Fourth
               said
               ,
               Variety
               of
               Wit
               has
               not
               appear'd
               in
               any
               Science
               more
               then
               in
               Poetry
               .
               For
               it
               has
               not
               only
               different
               laws
               according
               to
               the
               diversity
               of
               Nations
               ,
               which
               makes
               it
               doubted
               what
               sort
               of
               Verses
               those
               of
               Job
               are
               ,
               considering
               that
               they
               have
               no
               resemblance
               with
               the
               Greek
               and
               Latine
               ,
               no
               more
               then
               these
               have
               with
               ours
               .
               But
               neither
               were
               ours
               (
               which
               consist
               of
               certain
               numbers
               of
               feet
               ,
               and
               consonances
               or
               rithmes
               )
               such
               as
               those
               in
               Caesar's
               time
               ,
               in
               which
               he
               reports
               that
               the
               Gauls
               versifi'd
               ;
               and
               within
               a
               thousand
               years
               that
               our
               rithme
               began
               in
               imitation
               of
               the
               Prose
               of
               the
               Church
               ,
               French
               Poetry
               hath
               been
               so
               often
               diversifi'd
               ,
               that
               the
               Poets
               of
               one
               age
               would
               not
               be
               so
               in
               another
               .
               And
               yet
               ,
               sometimes
               under
               the
               name
               of
               Rithmers
               ,
               sometimes
               under
               that
               of
               Devisers
               and
               Poets
               ,
               they
               have
               been
               always
               very
               acceptable
               to
               great
               persons
               .
               And
               
                 Charle
                 magne
              
               prefer'd
               the
               Poems
               containing
               the
               exploits
               of
               his
               Predecessors
               before
               their
               Histories
               .
            
             
               The
               Fifth
               said
               ,
               That
               Plato
               and
               sundry
               other
               Politicians
               accounted
               Poety
               not
               only
               so
               useless
               ,
               but
               so
               hurtful
               to
               their
               Common-wealth
               ,
               that
               they
               utterly
               banish'd
               it
               from
               thence
               ,
               because
               Poets
               by
               their
               shameful
               relations
               of
               the
               vices
               of
               the
               gods
               intic'd
               men
               to
               commit
               the
               like
               ,
               conceiving
               they
               did
               not
               offend
               when
               they
               had
               the
               example
               of
               a
               god
               ;
               and
               for
               that
               Verses
               are
               more
               proper
               for
               loose
               loves
               then
               the
               Sciences
               ,
               of
               which
               the
               confinements
               of
               Poetry
               are
               not
               capable
               ;
               besides
               that
               the
               enthusiasm
               of
               Poets
               cannot
               consist
               with
               the
               gravity
               of
               Philosophy
               ;
               seldom
               with
               the
               probity
               of
               manners
               ,
               and
               never
               with
               a
               setled
               judgement
               ;
               the
               Italian
               Proverb
               being
               almost
               always
               found
               true
               ,
               
                 Di
                 buona
                 terra
                 cattiva
                 Gente
                 ,
                 Di
                 buon
                 Poeta
                 cattiva
                 mente
                 .
              
               Whence
               Aristophanes
               saith
               that
               when
               Bacchus
               desir'd
               to
               find
               Euripedes
               or
               some
               other
               good
               Poet
               ,
               he
               went
               down
               to
               Hell
               ,
               because
               he
               could
               not
               any
               in
               Heaven
               .
               Moreover
               ,
               their
               too
               great
               liberty
               of
               Satyrical
               
               detraction
               ,
               made
               them
               sometimes
               be
               driven
               out
               of
               Rome
               .
               Their
               dangerous
               doctrine
               has
               caus'd
               the
               reading
               of
               them
               to
               be
               forbidden
               to
               Christians
               by
               the
               Canons
               ;
               and
               render'd
               them
               so
               infamous
               ,
               that
               Philip
               ,
               the
               first
               Christian
               Emperour
               ,
               in
               the
               third
               Law
               ,
               at
               the
               title
               of
               Professors
               and
               Physitians
               in
               the
               Cade
               ,
               grants
               no
               immunity
               to
               them
               as
               he
               doth
               to
               all
               others
               .
               Indeed
               one
               may
               get
               his
               living
               in
               all
               professions
               with
               honour
               ,
               except
               in
               Poetry
               ;
               and
               if
               it
               always
               less
               fills
               the
               Poets
               Purses
               with
               Crowns
               then
               their
               heads
               with
               presumption
               ;
               so
               (
               as
               it
               happens
               in
               all
               other
               Conceits
               ,
               or
               Pastimes
               )
               it
               may
               be
               found
               sometimes
               proper
               for
               the
               divertisement
               of
               those
               few
               that
               have
               leisure
               to
               read
               them
               ,
               but
               't
               is
               most
               unprofitable
               to
               the
               Authors
               ;
               for
               few
               or
               none
               are
               advanc'd
               by
               it
               ,
               but
               rather
               many
               have
               been
               hindred
               by
               this
               art
               of
               versifying
               from
               making
               their
               fortune
               otherwise
               .
               Yea
               their
               profession
               is
               so
               vile
               and
               abject
               ,
               that
               whereas
               others
               count
               it
               an
               honour
               to
               be
               styl'd
               Physitians
               ,
               Advocates
               ,
               or
               the
               like
               ,
               these
               are
               offended
               with
               the
               name
               of
               Poet.
               And
               that
               with
               good
               reason
               ,
               considering
               that
               of
               all
               other
               Arts
               Poetry
               alone
               glories
               in
               disguising
               the
               truth
               .
               For
               which
               cause
               it
               begins
               to
               be
               banish'd
               even
               from
               Theatres
               ,
               to
               which
               alone
               it
               was
               destinated
               ;
               and
               Prose
               is
               come
               in
               request
               in
               sundry
               places
               ,
               being
               preferr'd
               for
               gracefulness
               and
               naturalness
               ;
               by
               which
               means
               this
               Art
               is
               in
               danger
               to
               be
               confin'd
               to
               the
               corners
               of
               streets
               ,
               to
               serve
               only
               for
               Songs
               and
               Ballad●
               .
               Hence
               it
               was
               that
               Ovid
               was
               so
               severely
               punish'd
               by
               his
               father
               ,
               to
               make
               him
               leave
               off
               this
               Art
               ,
               which
               prov'd
               so
               unlucky
               to
               him
               ,
               that
               for
               writing
               his
               Book
               of
               the
               Art
               of
               Loving
               ,
               he
               became
               of
               a
               rich
               Roman
               Knight
               a
               miserable
               exile
               amongst
               Barbarians
               .
            
             
               The
               Sixth
               said
               ,
               'T
               is
               to
               be
               a
               sworn
               enemy
               of
               excellent
               things
               ,
               or
               rather
               ,
               as
               Scaliger
               saith
               ,
               to
               renounce
               being
               man
               ,
               to
               think
               of
               banishing
               Poetry
               out
               of
               States
               ;
               which
               is
               slighted
               only
               by
               the
               ignorant
               ,
               and
               hated
               by
               those
               that
               have
               irregular
               minds
               .
               For
               melody
               is
               natural
               ,
               not
               only
               to
               man
               ,
               but
               to
               all
               things
               in
               the
               world
               which
               God
               hath
               created
               in
               number
               and
               measure
               .
               Which
               made
               the
               Pythagoreans
               say
               ,
               that
               not
               only
               the
               Celestial
               Bodies
               make
               a
               most
               agreeable
               consort
               ,
               but
               also
               the
               Plants
               by
               their
               proportions
               ,
               and
               the
               beasts
               by
               their
               motions
               chant
               measured
               Odes
               in
               praise
               of
               their
               Creator
               .
               Therefore
               with
               more
               reason
               must
               man
               ,
               whose
               soul
               is
               a
               number
               moving
               of
               it self
               ,
               be
               delighted
               with
               numerous
               language
               ,
               which
               is
               Poetry
               ,
               the
               most
               sensible
               effect
               of
               that
               divine
               Harmony
               which
               is
               infus'd
               into
               his
               body
               .
               And
               we
               may
               make
               the
               same
               judgement
               of
               good
               from
               vulgar
               wits
               by
               their
               delight
               or
               disaffection
               to
               Poetry
               as
               by
               the
               recreation
               which
               they
               take
               in
               Musick
               .
               Indeed
               ,
               if
               a
               wise
               man
               ought
               to
               be
               regular
               in
               all
               his
               actions
               ,
               why
               not
               in
               his
               words
               ,
               the
               image
               of
               his
               Reason
               ,
               as
               Reason
               is
               of
               his
               soul.
               As
               if
               you
               should
               say
               that
               the
               well
               regulated
               dance
               of
               a
               Ball
               ought
               to
               be
               less
               priz'd
               then
               the
               ordinary
               walk
               or
               a
               Country
               dance
               .
               Moreover
               ,
               Poetry
               hath
               such
               power
               over
               mens
               minds
               ,
               Tyrtaeus
               animated
               his
               Souldiers
               to
               fight
               by
               
               the
               rehearsal
               of
               his
               Verses
               ,
               which
               was
               also
               the
               custom
               of
               the
               Germans
               when
               they
               were
               to
               charge
               their
               enemies
               ;
               
                 Moses
                 ,
                 David
              
               ,
               and
               many
               other
               Prophets
               ,
               accounted
               nothing
               more
               worthy
               then
               Poetry
               ,
               to
               sing
               the
               praises
               of
               God.
               And
               the
               first
               Poets
               ,
               as
               
                 Musaeus
                 ,
                 Orpheus
              
               and
               Linus
               ,
               were
               the
               Divines
               of
               Paganisme
               .
               Yea
               the
               gods
               of
               antiquity
               affected
               to
               deliver
               their
               Oracles
               in
               Verse
               ;
               and
               so
               did
               Legislators
               their
               Laws
               ,
               to
               render
               them
               more
               venerable
               .
               Besides
               ,
               they
               greatly
               help
               the
               memory
               ;
               their
               cadence
               or
               measure
               serving
               as
               a
               rule
               to
               the
               mind
               to
               keep
               it
               from
               being
               at
               a
               loss
               .
               Poetry
               alone
               ,
               amongst
               all
               the
               Arts
               ,
               supplies
               praise
               to
               vertue
               ;
               the
               rampant
               stile
               of
               Rhetorical
               discourse
               ,
               though
               it
               borrow
               its
               fairest
               flowers
               and
               square
               periods
               from
               Poetry
               ,
               being
               not
               comparable
               to
               that
               of
               Poetry
               ,
               which
               is
               far
               more
               sublime
               ,
               and
               consequently
               ,
               more
               fit
               to
               immortalize
               the
               memory
               of
               Heroick
               actions
               .
               Upon
               which
               account
               the
               Muses
               were
               believ'd
               the
               Daughters
               of
               Mnemosyne
               or
               Memory
               .
               Now
               if
               Poets
               have
               been
               sometimes
               expell'd
               out
               of
               States
               ,
               so
               have
               Philosophers
               ,
               Physitians
               ,
               Mathematicians
               ,
               and
               many
               other
               Professors
               of
               Arts
               ,
               acknowledg'd
               nevertheless
               very
               useful
               to
               humane
               society
               .
               If
               some
               of
               them
               have
               been
               lascivious
               ,
               others
               impious
               ,
               others
               slanderous
               ,
               these
               are
               the
               vices
               of
               the
               Poets
               ,
               not
               of
               Poetry
               .
               And
               as
               the
               more
               delicate
               any
               Wine
               is
               ,
               the
               more
               hurtful
               its
               excess
               is
               to
               the
               body
               ;
               so
               Poetry
               is
               so
               much
               the
               more
               excellent
               ,
               by
               how
               much
               its
               abuse
               is
               noxious
               .
               Plato
               ,
               who
               advis'd
               the
               banishing
               of
               it
               out
               of
               his
               imaginary
               Commonwealth
               ,
               calling
               it
               a
               sweet
               poyson
               ,
               deserv'd
               ,
               more
               then
               it
               ,
               to
               be
               really
               interdicted
               ,
               there
               not
               being
               in
               all
               the
               Poets
               such
               fables
               ,
               impieties
               and
               impurities
               as
               that
               of
               his
               Convivium
               ,
               his
               Phaedrus
               ,
               and
               some
               other
               pieces
               .
               In
               the
               mean
               time
               he
               is
               forc'd
               to
               admire
               them
               ,
               to
               call
               them
               the
               sons
               and
               interpreters
               of
               the
               gods
               ,
               yea
               divine
               ,
               and
               the
               fathers
               of
               wisdom
               .
               For
               their
               raptures
               cannot
               be
               call'd
               folly
               ,
               unless
               in
               that
               sence
               that
               Aristotle
               saith
               ,
               To
               Philo
               sophize
               well
               a
               man
               must
               be
               besides
               himself
               .
               But
               their
               wisdom
               being
               extream
               ,
               and
               their
               motions
               unknown
               to
               the
               vulgar
               ;
               therefore
               they
               call
               that
               fury
               which
               they
               ought
               to
               call
               the
               highest
               point
               and
               pitch
               of
               Wisdom
               ;
               term'd
               Enthusiasm
               or
               Divine
               Inspiration
               ,
               because
               it
               surpasses
               the
               reach
               of
               man.
               And
               indeed
               every
               one
               acknowledges
               in
               Poetry
               some
               character
               of
               Divinity
               ,
               and
               therefore
               't
               is
               receiv'd
               by
               all
               the
               world
               ,
               and
               serves
               for
               a
               guide
               and
               introducer
               to
               great
               personages
               ,
               who
               otherwise
               would
               not
               give
               audience
               ,
               but
               like
               that
               well
               in
               Verse
               which
               they
               would
               blame
               in
               Prose
               .
               Which
               oblig'd
               Sylla
               to
               reward
               the
               good
               that
               they
               might
               be
               encourag'd
               to
               continue
               their
               divine
               works
               ;
               and
               the
               bad
               Poets
               ,
               on
               condition
               that
               they
               made
               no
               more
               .
               And
               't
               is
               of
               these
               ,
               as
               of
               some
               Rithmers
               of
               our
               time
               ,
               that
               they
               speak
               who
               blame
               Poetry
               ;
               in
               whose
               reproaches
               the
               true
               Poets
               are
               no
               more
               concern'd
               then
               Physitians
               in
               the
               infamy
               of
               Mountebanks
               .
               The
               Fables
               of
               the
               ancient
               Poets
               are
               full
               of
               mysteries
               ,
               and
               serve
               for
               ornament
               to
               the
               Sciences
               and
               to
               Divinity
               it self
               ,
               as
               the
               gold
               
               of
               the
               Egyptians
               did
               to
               the
               Sanctuary
               .
               But
               if
               they
               have
               in
               all
               ages
               complain'd
               of
               not
               advancing
               their
               fortune
               ,
               this
               doth
               not
               argue
               any
               demerit
               of
               theirs
               ,
               but
               rather
               the
               want
               either
               of
               judgement
               or
               gratitude
               in
               others
               .
            
          
        
         
           
             CONFERENCE
             LVI
             .
          
           
             
               I.
               Of
               the
               Smelling
               .
               II.
               Of
               Eloquence
               .
            
          
           
             
               I.
               Of
               the
               Smelling
               .
            
             
               THis
               Sense
               ,
               which
               is
               the
               perception
               of
               Odours
               intromitted
               by
               the
               Nose
               through
               the
               spungy
               bone
               into
               the
               Mammillary
               processes
               which
               are
               appendices
               of
               the
               Brain
               rather
               then
               Nerves
               ,
               shews
               by
               the
               structure
               of
               its
               Organ
               that
               it
               is
               more
               particular
               to
               the
               Brain
               then
               any
               other
               .
               For
               the
               Nerves
               which
               carry
               the
               Spirits
               for
               the
               performance
               of
               the
               other
               Senses
               are
               communicated
               elsewhere
               too
               ;
               some
               of
               them
               to
               all
               the
               rest
               of
               the
               Body
               .
               Only
               these
               two
               nervous
               appendices
               of
               the
               Brain
               have
               nothing
               to
               do
               with
               any
               other
               part
               .
               It
               makes
               use
               of
               odours
               as
               a
               perfume
               ,
               sometimes
               to
               redress
               its
               native
               coldness
               ,
               as
               when
               it
               is
               pleas'd
               with
               Pomanders
               ,
               Musk
               ,
               
                 L'eau
                 d'ange
              
               (
               a
               sort
               of
               delicate
               compound
               water
               )
               Orange
               flower-water
               ,
               and
               other
               Aromatical
               things
               ;
               sometimes
               to
               cool
               its
               spirits
               overheated
               by
               continual
               action
               ,
               as
               by
               the
               Violet
               ,
               the
               Rose
               ,
               or
               Jasmin
               ;
               but
               always
               for
               their
               refreshment
               .
               For
               the
               Spirits
               being
               of
               an
               aerial
               nature
               ,
               nothing
               recreates
               them
               so
               much
               as
               what
               resembles
               them
               ,
               to
               wit
               ,
               the
               Air
               ,
               especially
               when
               it
               is
               tinctur'd
               with
               some
               friendly
               quality
               .
               Hence
               arise
               those
               different
               phancies
               upon
               occasion
               of
               smells
               .
               One
               swoons
               at
               the
               smell
               of
               Musk
               and
               the
               Rose
               ,
               which
               others
               love
               so
               much
               .
               Another
               loves
               the
               scent
               of
               Rue
               and
               Worm-wood
               ,
               so
               abominated
               by
               others
               ,
               that
               some
               women
               have
               miscarri'd
               by
               it
               .
               And
               indeed
               of
               all
               the
               wonders
               resulting
               from
               the
               consideration
               of
               odours
               ,
               there
               is
               none
               greater
               then
               the
               relation
               they
               have
               to
               the
               womb
               ,
               which
               is
               known
               to
               move
               it self
               to
               ,
               and
               approach
               towards
               ,
               and
               fly
               away
               at
               the
               motion
               of
               good
               or
               bad
               smells
               ;
               which
               work
               upon
               this
               part
               by
               means
               of
               the
               animal
               spirits
               (
               call'd
               ,
               for
               this
               reason
               ,
               Impellers
               by
               the
               Greeks
               )
               which
               the
               odours
               powerfully
               move
               ,
               and
               they
               all
               the
               other
               parts
               ;
               but
               especially
               the
               womb
               which
               hath
               a
               particular
               sympathy
               with
               the
               Brain
               ,
               the
               Conservatory
               of
               the
               Spirits
               ;
               or
               else
               because
               the
               contraction
               of
               the
               Nerves
               ,
               which
               is
               caus'd
               when
               an
               odour
               displeas'd
               drives
               the
               Spirits
               downwards
               ,
               who
               by
               their
               impetuosity
               hurry
               along
               with
               them
               the
               more
               fluid
               and
               moveable
               parts
               ,
               as
               the
               Matrix
               is
               ,
               when
               a
               pituitous
               humour
               has
               slackned
               its
               ligaments
               :
               as
               ,
               on
               the
               contrary
               ,
               the
               spirits
               being
               dilated
               to
               receive
               the
               steam
               of
               an
               odour
               grateful
               to
               the
               Brain
               with
               a
               full
               torrent
               ,
               they
               attract
               it
               upwards
               by
               the
               same
               reason
               .
            
             
             
               The
               Second
               said
               ,
               Because
               Faculties
               cannot
               be
               understood
               but
               by
               the
               correspondenc
               they
               have
               to
               their
               objects
               ;
               therefore
               to
               understand
               the
               Nature
               of
               the
               Sense
               of
               Smelling
               ,
               't
               is
               first
               requisite
               to
               understand
               the
               Nature
               of
               Odour
               ,
               and
               by
               what
               Medium
               it
               is
               carry'd
               to
               its
               Organ
               .
               Odour
               is
               a
               
                 patible
                 Quality
              
               ,
               arising
               from
               the
               temperament
               of
               siccity
               predominant
               above
               humidity
               ;
               for
               though
               many
               drugs
               ,
               waters
               ,
               essences
               ,
               and
               liquors
               ,
               in
               which
               humidity
               is
               necessarily
               found
               ,
               and
               siccity
               seldome
               ,
               are
               very
               odoriferous
               ,
               yet
               they
               borrow
               their
               smell
               from
               the
               dry
               exhalation
               mingled
               with
               their
               humid
               Body
               ;
               from
               which
               if
               the
               same
               be
               separated
               ,
               the
               humour
               remains
               inodorous
               .
               Neverthelesse
               this
               exhalation
               is
               not
               the
               Odour
               but
               the
               subject
               and
               vehicle
               of
               it
               ;
               otherwise
               an
               Odour
               should
               be
               a
               Substance
               ,
               and
               not
               an
               Accident
               ,
               as
               it
               is
               .
               'T
               is
               convey'd
               to
               its
               Organ
               sometimes
               by
               species
               call'd
               Intentional
               ,
               when
               it
               is
               remote
               from
               the
               same
               ;
               or
               the
               Medium
               is
               so
               dispos'd
               that
               it
               cannot
               alter
               its
               Substance
               ;
               thus
               the
               species
               of
               the
               Odour
               of
               a
               Worm
               hanging
               upon
               the
               hook
               so
               exquisitely
               penetrates
               the
               water
               ,
               that
               the
               fish
               though
               very
               remote
               instantly
               repairs
               to
               it
               ;
               and
               many
               Animals
               scent
               powder
               at
               two
               or
               three
               leagues
               distance
               .
               But
               when
               the
               Odour
               is
               present
               to
               the
               Organ
               of
               Smelling
               ,
               it
               hath
               no
               need
               of
               species
               ,
               with
               which
               the
               Senses
               have
               nothing
               to
               do
               but
               so
               far
               as
               they
               serve
               to
               supply
               the
               absence
               of
               their
               Objects
               .
               The
               Nose
               receives
               Odours
               by
               its
               two
               passages
               ,
               and
               for
               this
               reason
               it
               hath
               somewhat
               a
               long
               shape
               ;
               a
               substance
               partly
               boney
               for
               firmnesse
               sake
               ;
               lest
               closing
               together
               the
               passage
               should
               be
               stop'd
               ,
               but
               cartilaginous
               in
               the
               lower
               part
               ;
               for
               the
               more
               easie
               dilatation
               in
               breathing
               ,
               smelling
               ,
               and
               purging
               the
               Brain
               ,
               the
               three
               prime
               uses
               of
               the
               Nose
               .
               The
               true
               seat
               of
               Smelling
               are
               two
               small
               sponges
               made
               of
               the
               anterior
               part
               of
               the
               Brain
               ,
               passing
               through
               the
               Cuneal
               Bone
               near
               the
               cavity
               of
               the
               Eyes
               ,
               call'd
               the
               Mammillary
               Processes
               or
               Productions
               ;
               spirituous
               and
               vaporous
               ,
               the
               better
               to
               receive
               Odours
               ;
               and
               nervous
               ,
               to
               distinguish
               them
               ;
               lying
               upon
               the
               Cribrous
               or
               spongy
               bone
               which
               is
               full
               of
               small
               bones
               ,
               lest
               the
               Brain
               might
               be
               hurt
               by
               smells
               if
               they
               were
               carry'd
               directly
               and
               impetuously
               to
               it
               ;
               which
               danger
               is
               avoided
               by
               their
               being
               disunited
               and
               allay'd
               by
               this
               transcolation
               ;
               and
               these
               two
               Caruncles
               ,
               like
               the
               nibbles
               of
               Womens
               breasts
               ,
               have
               alone
               ,
               among
               all
               the
               parts
               of
               the
               Nose
               ,
               a
               proper
               figure
               ,
               a
               certain
               sign
               for
               distinguishing
               the
               Organs
               of
               the
               Senses
               .
               For
               the
               Brain
               cannot
               do
               this
               office
               ,
               because
               its
               extreme
               humidity
               would
               diminish
               the
               virtue
               of
               Odours
               .
            
             
               The
               Third
               said
               ,
               As
               the
               Nose
               ,
               the
               instrument
               of
               Smelling
               ,
               is
               plac'd
               in
               the
               middle
               of
               all
               the
               rest
               ;
               so
               this
               Sense
               is
               of
               a
               middle
               nature
               between
               them
               .
               For
               't
               is
               more
               material
               then
               the
               Hearing
               and
               the
               sight
               ,
               but
               more
               subtile
               then
               the
               Touch
               and
               Taste
               ;
               although
               it
               hath
               a
               great
               affinity
               with
               this
               latter
               ,
               by
               which
               it
               perceives
               its
               object
               ,
               namely
               ,
               Odours
               ,
               which
               are
               distinguish'd
               by
               help
               of
               Sapours
               ,
               and
               are
               divided
               according
               to
               their
               number
               ,
               
               agreable
               and
               disagreeable
               being
               onely
               its
               general
               differences
               .
               For
               there
               are
               as
               many
               particular
               differences
               as
               several
               subjects
               .
               Moreover
               ,
               Sapour
               and
               Odour
               are
               compos'd
               of
               the
               same
               matter
               ,
               and
               produc'd
               by
               the
               same
               heat
               ;
               they
               are
               both
               qualities
               of
               food
               ,
               whose
               good
               and
               evil
               faculties
               are
               discern'd
               by
               smell
               as
               well
               as
               by
               taste
               .
               Yet
               they
               differ
               in
               this
               ,
               that
               some
               Odours
               are
               not
               of
               food
               but
               of
               delight
               ,
               as
               that
               of
               Roses
               ;
               with
               which
               kind
               of
               Odour
               Man
               alone
               is
               pleas'd
               ,
               amongst
               all
               Animals
               ,
               who
               are
               not
               delighted
               with
               Odours
               further
               then
               they
               signifie
               to
               them
               the
               goodness
               of
               their
               food
               ;
               that
               which
               is
               said
               of
               the
               Panther
               ,
               that
               all
               other
               Animals
               run
               after
               its
               smell
               ,
               being
               accounted
               fabulous
               .
               They
               have
               also
               this
               peculiar
               ,
               that
               Odours
               come
               from
               an
               igneous
               and
               subtile
               siccity
               predominant
               over
               humidity
               ;
               whereas
               Sapours
               reside
               in
               humidity
               .
               Hence
               it
               is
               that
               flowers
               have
               more
               smell
               then
               leaves
               ,
               because
               they
               are
               made
               of
               the
               more
               tenuious
               parts
               of
               the
               Plant
               ;
               among
               Flowers
               ,
               those
               that
               grow
               amidst
               bushes
               ,
               and
               in
               other
               dry
               places
               ,
               are
               more
               odoriferous
               ;
               and
               Roses
               smell
               sweeter
               about
               Noon
               when
               they
               are
               dry'd
               by
               the
               heat
               of
               the
               Sun
               ,
               then
               in
               the
               Morning
               when
               they
               are
               bedew'd
               with
               the
               humidity
               of
               the
               Night
               .
            
             
               The
               Fourth
               said
               ,
               Most
               Animals
               have
               a
               bad
               Odour
               ,
               and
               Man
               the
               most
               imperfect
               Smelling
               ;
               partly
               ,
               because
               Nature
               hath
               thought
               fit
               to
               give
               this
               Sense
               in
               a
               more
               exquisite
               degree
               to
               Animals
               that
               live
               by
               prey
               ,
               as
               to
               the
               Dog
               and
               Vulture
               ,
               (
               and
               Man
               was
               to
               hunt
               otherwise
               then
               by
               the
               Nose
               )
               and
               ,
               partly
               ,
               by
               reason
               of
               the
               situation
               of
               the
               Mammillary
               processes
               near
               the
               Brain
               ,
               more
               cold
               ,
               and
               moist
               ,
               and
               large
               ,
               in
               Man
               then
               in
               any
               other
               creature
               .
               Whence
               it
               is
               ,
               that
               Men
               know
               not
               the
               differences
               of
               Odours
               as
               they
               do
               those
               of
               the
               other
               objects
               of
               the
               Senses
               .
               Yet
               as
               there
               are
               Animals
               which
               are
               driven
               away
               by
               certain
               bad
               smells
               ,
               Flyes
               by
               that
               of
               Brimstone
               ,
               Serpents
               by
               that
               of
               Galbanum
               ,
               and
               generally
               all
               by
               the
               steam
               of
               the
               carcases
               of
               their
               own
               kind
               ;
               so
               some
               Odours
               not
               onely
               drive
               away
               Men
               ,
               as
               the
               fume
               of
               an
               Indian
               pepper
               ,
               but
               are
               accounted
               mortal
               ,
               not
               by
               reason
               of
               the
               smell
               ,
               but
               of
               the
               hurtful
               Body
               which
               it
               introduces
               into
               the
               Ventricles
               of
               the
               Brain
               .
               As
               ,
               on
               the
               contrary
               ,
               there
               are
               Odours
               which
               recreate
               so
               much
               that
               they
               are
               thought
               to
               nourish
               ;
               for
               they
               who
               are
               conversant
               among
               the
               smells
               of
               meat
               eat
               less
               ;
               and
               the
               sole
               Odour
               of
               new
               Wine
               inebriates
               .
            
             
               The
               Fifth
               said
               ,
               Odour
               is
               a
               fumous
               exhalation
               excited
               by
               heat
               either
               internal
               or
               external
               .
               Therefore
               Gold
               is
               inodorous
               ,
               its
               perfect
               mixtion
               hindring
               it
               from
               exhaling
               ;
               and
               things
               chaf'd
               or
               heated
               have
               a
               stronger
               smell
               ,
               because
               the
               heat
               draws
               outwards
               those
               subtile
               parts
               which
               cold
               incloses
               and
               keeps
               from
               exexpanding
               themselves
               ;
               and
               odoriferous
               are
               diminish'd
               in
               time
               through
               the
               evaporation
               of
               their
               more
               subtile
               parts
               .
               So
               Wine
               ,
               unless
               well
               stop'd
               ,
               loses
               with
               its
               Odour
               its
               virtue
               and
               goodness
               ,
               as
               if
               its
               strength
               consisted
               in
               its
               smell
               ;
               and
               Camphire
               exhales
               utterly
               if
               it
               be
               not
               kept
               close
               .
               And
               Perfumes
               have
               a
               more
               
               agreeable
               smell
               a
               far
               off
               then
               near
               hand
               ,
               because
               the
               subtiler
               parts
               are
               scented
               at
               distance
               ,
               and
               the
               grosser
               hard
               by
               .
            
          
           
             
               II.
               Of
               Eloquence
            
             
               Upon
               the
               Second
               Point
               ,
               the
               First
               said
               ,
               That
               if
               we
               cannot
               evince
               the
               Excellence
               of
               Eloquence
               above
               all
               other
               Humane
               Actions
               ,
               we
               must
               confess
               that
               we
               have
               no
               Eloquence
               ;
               for
               this
               is
               the
               golden
               chain
               which
               our
               ancient
               Gaules
               fastned
               to
               the
               Tongue
               of
               their
               Hercules
               ,
               and
               made
               him
               draw
               all
               his
               Auditors
               by
               the
               Ears
               .
               Moreover
               ,
               since
               't
               is
               the
               way
               to
               perswade
               ,
               and
               perswasion
               is
               the
               way
               to
               do
               any
               thing
               whatever
               ,
               there
               is
               no
               power
               that
               can
               equal
               it
               .
               Which
               to
               prove
               by
               Examples
               would
               require
               the
               transcription
               of
               all
               Histories
               .
               It
               hath
               disarmed
               Anger
               and
               Justice
               too
               a
               hundred
               times
               ,
               obtain'd
               the
               Generalship
               to
               Demosthenes
               ,
               notwithstanding
               his
               Cowardice
               and
               inexperience
               in
               the
               matter
               of
               War
               ;
               the
               Consulship
               to
               Cicero
               ,
               bent
               Caesar's
               heart
               for
               him
               ,
               which
               the
               forces
               of
               the
               Romane
               Empire
               could
               not
               bend
               ,
               when
               he
               so
               ravish'd
               him
               as
               to
               make
               him
               let
               the
               book
               fall
               which
               he
               held
               in
               his
               hands
               ;
               so
               well
               can
               this
               Art
               of
               well
               speaking
               master
               Bodies
               as
               well
               as
               Souls
               .
               Therefore
               Conquerours
               authorize
               their
               Cannon
               shots
               with
               reasons
               ,
               and
               employ
               so
               many
               Orators
               to
               justifie
               their
               exploits
               ,
               and
               make
               their
               government
               acceptable
               ;
               and
               the
               Romans
               ,
               though
               they
               became
               masters
               of
               all
               the
               world
               ,
               never
               drew
               a
               sword
               out
               of
               the
               scabbard
               till
               they
               had
               first
               charg'd
               the
               fault
               by
               their
               manifestoes
               upon
               those
               whom
               they
               declar'd
               their
               Enemies
               .
               Which
               seems
               to
               be
               the
               onely
               difference
               between
               regular
               wars
               and
               pirates
               at
               Sea
               ,
               or
               robbers
               on
               land
               .
               'T
               is
               hence
               also
               that
               the
               greatest
               concussions
               of
               States
               ,
               and
               revolutions
               of
               Monarchies
               ,
               have
               proceeded
               from
               Religion
               ,
               which
               hath
               also
               lay'd
               the
               foundation
               of
               some
               ,
               bringing
               the
               Body
               into
               subjection
               by
               perswading
               the
               Soul
               ;
               (
               whereas
               ,
               when
               open
               force
               subdues
               the
               former
               ,
               it
               loses
               the
               affection
               of
               the
               latter
               ;
               )
               nor
               matters
               it
               whether
               the
               Religion
               be
               true
               or
               false
               ,
               provided
               the
               people
               be
               perswaded
               of
               it
               .
               For
               being
               none
               are
               constrain'd
               to
               believe
               ,
               as
               Theodosius
               the
               Emperour
               said
               ,
               if
               the
               inward
               part
               be
               not
               won
               ,
               people
               pay
               nothing
               but
               countenances
               ,
               like
               bad
               servants
               ;
               and
               Man
               is
               so
               govern'd
               by
               phancy
               that
               good
               seems
               bad
               to
               him
               if
               it
               please
               him
               not
               ,
               and
               bad
               good
               when
               he
               affects
               it
               .
               Indeed
               ,
               all
               actions
               that
               a
               Man
               exercises
               by
               constraint
               are
               of
               the
               Animal
               ,
               but
               those
               which
               he
               doth
               voluntarily
               are
               of
               the
               Man
               ,
               distinguish'd
               for
               this
               cause
               from
               beasts
               by
               Intellect
               and
               Will
               ;
               the
               former
               of
               which
               serving
               for
               a
               foundation
               to
               the
               latter
               ,
               this
               Will
               is
               govern'd
               by
               Reasons
               ,
               as
               a
               Horse
               by
               a
               bridle
               .
               This
               is
               the
               true
               Magick
               ,
               of
               which
               so
               many
               Impostors
               falsely
               boast
               ,
               whose
               admirable
               effects
               appear
               in
               all
               conditions
               ,
               sexes
               ,
               and
               ages
               .
               Is
               any
               thing
               dearer
               to
               an
               old
               man
               then
               his
               Crowns
               ?
               Yet
               discourse
               entraps
               them
               ,
               some
               under
               one
               pretext
               ,
               some
               under
               another
               ;
               and
               which
               is
               most
               strange
               ,
               such
               a
               one
               shall
               bereave
               him
               of
               his
               wealth
               ,
               whilst
               he
               makes
               shew
               of
               encreasing
               them
               .
               Is
               there
               any
               thing
               more
               precious
               to
               a
               Woman
               
               then
               her
               Honour
               ?
               yet
               insinuation
               oftentimes
               prevailes
               upon
               her
               ;
               we
               love
               nothing
               more
               then
               life
               ,
               and
               yet
               a
               well
               animated
               Oration
               will
               make
               people
               expose
               it
               to
               apparent
               danger
               .
               In
               brief
               ,
               there
               is
               no
               kind
               of
               profession
               and
               mysterie
               ,
               but
               owes
               what
               it
               hath
               most
               profitable
               to
               Eloquence
               .
               Preachers
               and
               Advocates
               lay
               the
               main
               stress
               upon
               it
               .
               Physitians
               ,
               who
               seem
               to
               have
               less
               need
               of
               it
               ,
               acknowledge
               its
               usefulness
               in
               their
               counsels
               ,
               which
               were
               of
               small
               credit
               and
               authority
               without
               it
               .
               It
               is
               wholly
               necessary
               to
               Merchants
               for
               their
               selling
               .
               Upon
               which
               score
               ,
               possibly
               ,
               Mercury
               was
               made
               the
               Patron
               of
               Negotiators
               .
               For
               perswasion
               ,
               which
               is
               the
               end
               of
               it
               ,
               needs
               not
               alwayes
               an
               Oration
               complete
               in
               all
               its
               members
               ;
               the
               greatest
               pitch
               of
               an
               Orator
               is
               to
               contract
               himself
               according
               to
               time
               ,
               place
               ,
               and
               persons
               .
               A
               General
               of
               an
               Army
               animates
               his
               Souldiers
               more
               with
               three
               words
               ,
               as
               he
               is
               going
               to
               charge
               the
               Enemy
               ,
               then
               a
               Preacher
               doth
               his
               Auditors
               in
               a
               whole
               Lent.
               Even
               Gestures
               are
               sometimes
               eloquent
               ,
               so
               the
               Curtesan
               Phryne
               carry'd
               her
               law-suit
               by
               discovering
               her
               fair
               bosome
               ;
               as
               also
               did
               a
               Captain
               by
               shewing
               his
               scars
               ,
               to
               their
               Judges
               who
               intended
               to
               condemn
               them
               .
               Whereby
               it
               appears
               how
               great
               the
               power
               and
               extent
               of
               Eloquence
               is
               .
            
             
               The
               Second
               said
               ,
               Since
               some
               were
               so
               hardy
               ,
               the
               last
               Conference
               ,
               as
               by
               speaking
               ill
               of
               Poets
               to
               disparage
               the
               language
               of
               the
               gods
               ,
               let
               us
               examine
               that
               of
               men
               ;
               that
               Pallas
               may
               not
               complain
               of
               the
               same
               treatment
               that
               was
               shew'd
               to
               the
               Muses
               .
               For
               not
               to
               strike
               the
               same
               string
               twice
               ,
               the
               lasciviousnesse
               imputed
               to
               them
               seems
               more
               justly
               to
               belong
               to
               Orators
               and
               Poets
               ;
               since
               Meroury
               (
               the
               god
               of
               thieves
               as
               well
               as
               of
               Eloquence
               )
               and
               not
               Apollo
               ,
               was
               the
               messenger
               of
               the
               amours
               of
               the
               gods
               .
               Now
               't
               is
               hard
               for
               the
               Disciples
               not
               to
               retain
               some
               thing
               of
               their
               Master
               .
               Moreover
               ,
               Socrates
               and
               Plato
               define
               Eloquence
               ,
               the
               art
               of
               deceiving
               or
               flattering
               ;
               and
               this
               latter
               banishes
               Orators
               out
               of
               the
               excellent
               Common-wealth
               which
               he
               took
               so
               much
               pains
               to
               contrive
               .
               But
               other
               real
               States
               have
               done
               them
               more
               evil
               ,
               driving
               them
               effectively
               out
               of
               their
               territories
               ,
               rightly
               judging
               ,
               with
               Aeschylus
               ,
               that
               nothing
               is
               more
               pernicious
               and
               prejudicial
               then
               an
               affected
               language
               embellish'd
               with
               the
               graces
               of
               Eloquence
               ;
               which
               the
               more
               florid
               it
               is
               ,
               the
               more
               poyson
               it
               hides
               under
               its
               flowers
               ,
               which
               have
               nothing
               but
               appearance
               .
               Therefore
               the
               Romans
               ,
               the
               wisest
               Politicians
               in
               the
               world
               ,
               drave
               them
               so
               often
               out
               of
               their
               Common-wealth
               ;
               as
               during
               the
               Consulship
               of
               
                 Fannius
                 Strabo
              
               ,
               and
               
                 Valerius
                 Messala
              
               ,
               when
               
                 Cneus
                 Domitius
              
               ,
               and
               
                 Q.
                 Licinius
              
               were
               Censors
               ;
               and
               under
               the
               Emperor
               Domitian
               .
               And
               't
               is
               one
               of
               the
               surest
               foundations
               of
               the
               Turkish
               Empire
               ,
               and
               by
               which
               they
               have
               found
               most
               advantage
               ;
               their
               forbidding
               the
               having
               ,
               by
               this
               means
               ,
               instead
               of
               an
               Army
               of
               talkers
               ,
               good
               for
               nothing
               but
               to
               multiply
               noises
               and
               divisions
               ,
               by
               disguising
               the
               Truth
               ,
               innumerable
               stout
               fellows
               of
               their
               hands
               ,
               who
               have
               learn'd
               no
               other
               lesson
               but
               Obedience
               :
               By
               which
               ,
               from
               a
               small
               beginning
               they
               have
               subdu'd
               a
               
               great
               part
               of
               the
               world
               ,
               particularly
               Greece
               ,
               which
               alwayes
               made
               profession
               of
               this
               talkativenesse
               .
               Yea
               ,
               in
               Athens
               it self
               ,
               the
               cradel
               of
               Eloquence
               ,
               the
               Orators
               were
               forbidden
               the
               Court
               ,
               the
               Palace
               ,
               and
               other
               publick
               Assemblies
               ,
               because
               they
               perverted
               Right
               ;
               and
               Timagoras
               was
               there
               condemn'd
               to
               death
               for
               having
               made
               Complements
               to
               Darius
               ,
               according
               to
               the
               mode
               of
               the
               Persians
               .
               The
               ancient
               Republick
               of
               Crete
               ,
               and
               that
               of
               Lacedaemon
               ,
               (
               the
               School
               of
               Virtue
               )
               were
               not
               unmindfull
               to
               provide
               against
               these
               Sophisters
               ;
               the
               latter
               opposing
               their
               design
               by
               the
               brevity
               of
               its
               Laconick
               stile
               ;
               and
               having
               banish'd
               Ctesiphon
               ,
               for
               boasting
               that
               he
               could
               discourse
               a
               whole
               day
               upon
               what
               ever
               subject
               were
               propounded
               to
               him
               .
               What
               then
               would
               it
               have
               done
               to
               Demosthenes
               ,
               who
               commonly
               brag'd
               that
               he
               could
               turn
               the
               balance
               of
               Justice
               on
               which
               side
               he
               pleas'd
               ?
               Is
               not
               Eloquence
               therefore
               more
               to
               be
               fear'd
               then
               the
               musick
               of
               the
               Syrens
               ,
               or
               the
               potions
               of
               the
               inchantresse
               Circe
               ,
               being
               able
               to
               involve
               innocence
               in
               punishment
               ,
               and
               procure
               rewards
               to
               crimes
               ?
               Moreover
               ,
               't
               is
               a
               Womans
               Virtue
               to
               talk
               .
               And
               therefore
               Caesar
               disdain'd
               this
               present
               which
               Nature
               had
               given
               him
               ;
               and
               few
               people
               value
               it
               but
               such
               as
               have
               nothing
               else
               to
               recommend
               them
               .
               Volaterranus
               observ'd
               few
               persons
               both
               virtuous
               and
               eloquent
               ;
               nor
               do
               we
               find
               famous
               Orators
               in
               Macedon
               ,
               which
               gave
               birth
               to
               Alexander
               ,
               and
               so
               many
               other
               great
               Captains
               .
               'T
               was
               with
               this
               Eloquence
               that
               Demosthenes
               incens'd
               Philip
               against
               his
               own
               City
               of
               Athens
               ;
               that
               Cicero
               animated
               
                 Marcus
                 Antonius
              
               against
               that
               of
               Rome
               ;
               that
               of
               Cato
               was
               one
               of
               the
               causes
               that
               incited
               Caesar
               against
               the
               liberty
               of
               his
               Country
               ;
               and
               yet
               Cato
               hated
               this
               art
               of
               Oratory
               so
               much
               ,
               that
               he
               once
               caus'd
               audience
               to
               be
               deny'd
               to
               Carneades
               and
               his
               companions
               ,
               Critelaus
               and
               Diogenes
               ,
               Ambassadors
               from
               Athens
               to
               Rome
               ,
               upon
               no
               other
               reason
               ,
               but
               because
               they
               were
               too
               Eloquent
               .
               And
               ,
               not
               to
               speak
               of
               the
               vanity
               of
               Orators
               ,
               a
               vice
               more
               incident
               to
               them
               then
               to
               Poets
               ,
               (
               witnesse
               the
               boastings
               of
               Cicero
               )
               their
               art
               is
               altogether
               unprofitable
               ;
               since
               it
               serves
               onely
               to
               paint
               and
               deck
               the
               truth
               ,
               which
               hath
               no
               need
               of
               ornaments
               ,
               and
               ought
               to
               be
               plain
               ,
               pure
               ,
               simple
               ,
               and
               without
               artifice
               .
               In
               a
               word
               ,
               to
               represent
               truth
               adorn'd
               with
               flowers
               of
               Rhetorick
               ,
               is
               to
               lay
               Fucus
               upon
               a
               fair
               Complexion
               ,
               to
               paint
               Gilly-flowers
               and
               Anemonies
               ,
               and
               to
               perfume
               Roses
               and
               Violets
               .
               But
               what
               may
               it
               not
               falsifie
               ,
               since
               it
               disguises
               it self
               ,
               covering
               its
               figures
               with
               the
               hard
               words
               of
               Metonymy
               ,
               Synecdoche
               ,
               and
               other
               barbarismes
               ,
               to
               make
               them
               admir'd
               by
               the
               ignorant
               .
            
             
               The
               Third
               said
               ,
               That
               there
               being
               nothinb
               but
               is
               lyable
               to
               be
               abus'd
               ,
               both
               they
               speak
               true
               who
               commend
               Eloquence
               ,
               and
               they
               who
               decry
               it
               .
               When
               this
               faculty
               of
               speaking
               well
               undertakes
               to
               make
               great
               things
               little
               ,
               and
               the
               contrary
               ,
               it
               frustrates
               their
               wish
               who
               would
               have
               things
               themselves
               speak
               .
               Nor
               is
               there
               any
               lover
               of
               eloquent
               discourses
               but
               prefers
               before
               elegant
               speaking
               the
               plainesse
               of
               a
               good
               counsel
               ,
               when
               some
               serious
               
               matter
               is
               in
               debate
               ,
               either
               touching
               health
               ,
               businesse
               ,
               or
               the
               good
               of
               the
               Soul.
               And
               therefore
               I
               conclude
               ,
               that
               Eloquence
               is
               indeed
               more
               graceful
               ,
               but
               simplicity
               and
               plainesse
               more
               excellent
               and
               desirable
               .
            
          
        
         
           
             CONFERENCE
             LVII
             .
          
           
             
               I.
               Of
               the
               Hearing
               .
               II.
               Of
               Harmony
               .
            
          
           
             
               I.
               Of
               the
               Hearing
               .
            
             
               THe
               Hearing
               is
               the
               Sense
               of
               Disciplines
               ,
               the
               inlet
               of
               Faith
               ,
               which
               the
               Apostle
               saith
               ,
               
                 comes
                 by
                 Hearing
              
               ,
               the
               judge
               of
               sounds
               and
               their
               differences
               ;
               the
               cognition
               whereof
               is
               the
               more
               difficult
               ,
               for
               that
               they
               are
               the
               least
               material
               qualities
               of
               all
               ;
               considering
               that
               they
               are
               neither
               the
               First
               ,
               as
               the
               Tangible
               ;
               nor
               the
               Second
               ,
               as
               Colours
               ,
               Odours
               ,
               and
               Sapours
               ,
               depending
               upon
               the
               various
               mixture
               of
               the
               first
               ;
               but
               of
               another
               kind
               of
               qualities
               which
               have
               scarce
               any
               thing
               of
               the
               grossnesse
               of
               matter
               .
               The
               little
               corporeity
               they
               have
               not
               proceeding
               from
               that
               ,
               but
               from
               the
               Air
               which
               enters
               with
               it
               into
               the
               Eear
               .
               Neverthelesse
               sound
               is
               not
               wholly
               spiritual
               ,
               for
               it
               presupposes
               in
               the
               bodies
               collided
               together
               ,
               hardnesse
               ,
               smoothnesse
               ,
               and
               such
               other
               second
               qualities
               ,
               without
               which
               the
               collision
               of
               two
               bodies
               is
               not
               audible
               .
               But
               the
               chief
               cause
               of
               the
               difficult
               cognition
               of
               sounds
               ,
               is
               ,
               that
               they
               are
               produc'd
               of
               nothing
               ,
               namely
               ,
               of
               Local
               Motion
               ,
               which
               (
               by
               the
               testimony
               of
               the
               Philosophers
               )
               is
               a
               pure
               Nothing
               ,
               Motion
               being
               rather
               a
               way
               to
               being
               ,
               then
               a
               true
               being
               .
               Not
               that
               Motion
               produces
               something
               that
               is
               real
               of
               it self
               ,
               since
               Nothing
               cannot
               produce
               any
               thing
               ,
               but
               onely
               by
               accident
               and
               by
               another
               .
               So
               by
               friction
               attenuating
               the
               parts
               it
               generates
               heat
               ,
               and
               by
               the
               meeting
               of
               two
               bodies
               it
               makes
               sound
               ,
               which
               lasts
               as
               long
               as
               its
               cause
               ,
               and
               ceases
               when
               this
               fails
               ;
               contrary
               to
               other
               qualities
               ,
               which
               have
               a
               fix'd
               and
               permanent
               existence
               in
               Nature
               .
               For
               the
               tingling
               of
               a
               bell
               which
               continues
               some
               while
               after
               the
               stroke
               ,
               is
               not
               one
               single
               sound
               ,
               but
               many
               ;
               the
               parts
               of
               the
               bell
               being
               put
               into
               a
               trembling
               motion
               by
               the
               blow
               ,
               and
               communicating
               the
               same
               to
               the
               parts
               of
               the
               Air
               contain'd
               in
               the
               cavity
               of
               the
               bell
               ,
               which
               Air
               is
               so
               long
               clash'd
               together
               till
               all
               the
               insensible
               parts
               of
               the
               bell
               be
               return'd
               to
               their
               first
               rest
               ;
               and
               therefore
               the
               laying
               of
               the
               hand
               upon
               it
               hinders
               this
               motion
               ,
               and
               consequently
               stops
               the
               sound
               .
               And
               't
               is
               for
               this
               reason
               that
               it
               resounds
               more
               when
               it
               hangs
               freely
               ,
               then
               when
               it
               is
               held
               in
               the
               hand
               ;
               and
               some
               bells
               have
               been
               seen
               to
               fly
               in
               pieces
               upon
               the
               application
               of
               a
               piece
               of
               Iron
               to
               them
               whilst
               they
               were
               trembling
               .
               The
               cause
               whereof
               is
               this
               ;
               if
               while
               all
               the
               parts
               of
               the
               bell
               tremble
               ,
               and
               equally
               move
               from
               their
               place
               ,
               one
               part
               be
               check'd
               ,
               it
               becomes
               immoveable
               ,
               and
               so
               not
               following
               the
               agitation
               of
               the
               rest
               is
               separated
               from
               them
               .
            
             
             
               The
               Second
               said
               ,
               Though
               sound
               ,
               (
               the
               object
               of
               the
               Hearing
               ,
               containing
               under
               it
               Voice
               and
               Speech
               )
               is
               oftentimes
               accompany'd
               with
               three
               things
               ,
               the
               body
               striking
               ,
               the
               body
               struck
               ,
               and
               the
               Medium
               resounding
               ;
               yet
               these
               three
               do
               not
               alwayes
               meet
               in
               all
               sort
               of
               sounds
               ,
               as
               we
               see
               in
               that
               which
               is
               made
               by
               our
               bellows
               ,
               the
               noise
               of
               a
               Petar
               ,
               Salt
               ,
               Chestnuts
               ,
               and
               other
               aerious
               and
               flatuous
               bodies
               cast
               into
               the
               fire
               ;
               because
               these
               flatuosities
               being
               rarifi'd
               require
               an
               outlet
               ,
               and
               therefore
               impetuously
               break
               forth
               out
               of
               their
               restraint
               ;
               which
               eruption
               striking
               the
               neighbouring
               Air
               produces
               a
               sound
               .
               The
               same
               is
               seen
               also
               in
               the
               Voice
               ,
               which
               is
               form'd
               by
               collision
               of
               the
               Air
               in
               the
               Lungs
               against
               the
               Larynx
               ,
               the
               palate
               and
               the
               teeth
               .
               So
               that
               the
               proximate
               cause
               of
               sound
               is
               not
               the
               shock
               of
               two
               bodies
               ,
               but
               the
               breaking
               of
               the
               Air
               when
               its
               motion
               is
               hindred
               .
               A
               piece
               of
               cloth
               makes
               a
               noise
               in
               the
               tearing
               ,
               (
               but
               not
               in
               the
               cutting
               ,
               )
               because
               of
               the
               sudden
               separation
               of
               the
               parts
               of
               the
               Air
               ;
               which
               on
               the
               other
               side
               ,
               for
               fear
               of
               Vacuum
               ,
               are
               impetuously
               carry'd
               towards
               the
               place
               of
               their
               separation
               ;
               and
               the
               wind
               whistles
               ,
               by
               reason
               of
               the
               violent
               motion
               which
               it
               causeth
               in
               the
               Air
               ;
               sometimes
               driving
               the
               same
               before
               it
               ,
               sometimes
               pressing
               and
               wracking
               it
               ;
               or
               because
               it
               meets
               some
               other
               wind
               or
               body
               that
               opposes
               its
               natural
               motion
               .
            
             
               The
               Third
               said
               ,
               A
               perfect
               sound
               cannot
               be
               made
               without
               the
               encountring
               of
               two
               bodies
               ,
               and
               Air
               between
               them
               ;
               for
               want
               of
               which
               ,
               there
               would
               be
               local
               motion
               ,
               but
               no
               sound
               in
               a
               Vacuum
               ,
               and
               the
               motion
               of
               those
               great
               celestial
               orbes
               is
               not
               audible
               .
               Now
               these
               bodies
               must
               be
               hard
               and
               solid
               ,
               either
               of
               their
               own
               Nature
               ,
               as
               Copper
               and
               Silver
               ,
               or
               by
               the
               union
               and
               construction
               of
               their
               parts
               ,
               which
               makes
               them
               act
               and
               resist
               as
               if
               they
               were
               solid
               ;
               such
               are
               the
               Air
               and
               Water
               agitated
               .
               Moreover
               ,
               that
               this
               sound
               be
               perfect
               ,
               't
               is
               requisite
               that
               the
               bodies
               be
               large
               and
               smooth
               ;
               for
               if
               they
               be
               rough
               and
               scabrous
               ,
               the
               Air
               which
               is
               compress'd
               finds
               means
               to
               expand
               it self
               in
               the
               interstices
               of
               the
               higher
               parts
               ;
               if
               they
               be
               acute
               and
               pointed
               ,
               they
               cut
               and
               divide
               ,
               but
               do
               not
               break
               it
               .
               So
               a
               needle
               striking
               the
               point
               of
               another
               needle
               makes
               no
               noise
               ,
               because
               it
               onely
               cuts
               the
               Air
               ,
               but
               do's
               not
               compresse
               it
               .
               If
               these
               solid
               bodies
               be
               hollow
               and
               dry
               ,
               the
               sound
               is
               made
               the
               better
               ;
               and
               yet
               more
               ,
               if
               they
               be
               aerious
               .
               Hence
               ,
               among
               metals
               ,
               Brass
               ,
               Silver
               ,
               and
               Gold
               ,
               resound
               more
               then
               Lead
               and
               Iron
               ,
               which
               are
               of
               a
               terrene
               nature
               .
               Among
               Trees
               ,
               the
               Sallow
               and
               the
               Fig-tree
               have
               a
               sound
               ;
               and
               the
               leaves
               of
               Laurel
               crackle
               in
               the
               fire
               ,
               by
               reason
               of
               their
               aerious
               parts
               .
               Lastly
               ,
               the
               bodies
               must
               be
               friable
               ,
               that
               is
               to
               say
               ,
               divisible
               at
               the
               same
               time
               into
               very
               small
               particles
               ,
               as
               Air
               ,
               Glass
               ,
               and
               Ice
               ;
               or
               in
               case
               they
               break
               not
               ,
               at
               least
               they
               must
               tremble
               in
               all
               their
               parts
               ,
               as
               bells
               do
               .
               Therefore
               Water
               ,
               not
               being
               friable
               ,
               by
               reason
               of
               its
               tenacious
               humidity
               which
               keeps
               the
               particles
               together
               ,
               cannot
               be
               the
               subject
               of
               sounds
               ;
               that
               of
               running
               Water
               being
               made
               by
               the
               occurse
               of
               the
               Air
               upon
               its
               surface
               ,
               not
               in
               the
               Water
               it self
               ,
               in
               which
               no
               
               sound
               can
               be
               made
               although
               it
               may
               be
               somewhat
               confus'dly
               transmitted
               ;
               as
               't
               is
               to
               fishes
               ,
               whom
               the
               noise
               makes
               to
               abandon
               the
               shore
               .
            
             
               The
               Fourth
               said
               ,
               Hearing
               was
               given
               to
               Man
               ,
               to
               satisfie
               his
               natural
               inclination
               to
               understand
               the
               thoughts
               of
               his
               species
               by
               the
               utterance
               of
               words
               ,
               which
               would
               be
               useless
               to
               conversation
               ,
               if
               they
               were
               not
               receiv'd
               by
               this
               faculty
               ;
               whose
               dignity
               appears
               chiefly
               in
               the
               structure
               of
               its
               Organ
               ,
               the
               Ear
               ,
               both
               external
               and
               internal
               ,
               which
               is
               destinated
               to
               the
               reception
               of
               sounds
               .
               Therefore
               the
               Philosopher
               derides
               Alcmaeon
               for
               saying
               that
               Goats
               respire
               at
               the
               ears
               .
               The
               external
               is
               Cartilaginous
               and
               tortuous
               ,
               unmoveable
               in
               man
               alone
               ,
               always
               open
               ,
               on
               each
               side
               the
               head
               ,
               to
               receive
               sounds
               from
               all
               parts
               ,
               which
               are
               carri'd
               upwards
               in
               an
               orbicular
               figure
               .
               The
               internal
               situate
               in
               the
               (
               
                 os
                 petrosum
              
               ,
               or
               )
               bone
               of
               the
               Temples
               ,
               hath
               four
               passages
               ,
               viz.
               the
               auditory
               meatus
               clos'd
               with
               a
               membrane
               call'd
               the
               Drum
               ,
               behind
               which
               is
               a
               cord
               fastned
               to
               the
               stirrup
               ,
               the
               anvil
               and
               hammer
               ,
               small
               bones
               as
               dry
               and
               big
               in
               children
               as
               in
               old
               men
               .
               2.
               
               That
               which
               incloseth
               the
               natural
               and
               immoveable
               Air
               ,
               the
               principal
               Organ
               of
               hearing
               .
               3.
               
               The
               Labyrinth
               .
               4.
               
               The
               Cochle
               or
               Shell-work
               .
               But
               the
               passage
               which
               goes
               from
               the
               Ear
               to
               the
               Palate
               and
               the
               orifice
               of
               the
               Wind-pipe
               is
               most
               remarkable
               ;
               by
               which
               the
               inspir'd
               air
               doth
               not
               only
               refresh
               the
               Lungs
               ,
               but
               also
               the
               natural
               implanted
               air
               in
               the
               ear
               .
               Hence
               ariseth
               that
               sympathy
               of
               the
               Palate
               and
               the
               Ears
               ;
               and
               to
               hear
               well
               ,
               we
               sometimes
               hold
               our
               breath
               ,
               for
               fear
               of
               disordering
               the
               species
               of
               sounds
               ;
               and
               those
               that
               gape
               or
               yawn
               ,
               hear
               little
               or
               not
               at
               all
               ;
               because
               the
               vaporous
               spirit
               which
               causeth
               oscitation
               so
               puts
               up
               the
               drum
               of
               the
               ear
               ,
               that
               it
               cannot
               well
               receive
               sounds
               ;
               and
               for
               the
               same
               reason
               they
               that
               yawn
               dare
               not
               pick
               their
               ears
               at
               that
               time
               for
               fear
               of
               hurting
               the
               inflated
               Drum
               ;
               which
               if
               it
               come
               to
               be
               touch'd
               ,
               the
               yawning
               ceaseth
               ;
               those
               that
               scratch
               their
               ears
               put
               themselves
               into
               a
               hawking
               or
               coughing
               .
               And
               lastly
               ,
               't
               is
               for
               this
               reason
               ,
               that
               such
               as
               are
               born
               deaf
               are
               also
               dumb
               ,
               because
               of
               the
               straight
               connexion
               of
               the
               auditory
               Nerve
               ,
               being
               of
               the
               fifth
               conjugation
               ,
               with
               the
               seventh
               ,
               which
               is
               at
               the
               root
               of
               the
               Tongue
               .
            
             
               The
               Fifth
               said
               ,
               Sounds
               are
               carri'd
               to
               the
               ear
               in
               the
               same
               manner
               as
               they
               are
               produc'd
               ;
               namely
               ,
               by
               a
               fraction
               of
               the
               air
               adjoyning
               ,
               which
               hath
               a
               sphere
               of
               activity
               ,
               and
               is
               like
               that
               which
               is
               caus'd
               in
               the
               water
               by
               casting
               a
               stone
               into
               it
               ;
               but
               without
               any
               intentional
               species
               :
               Otherwise
               sounds
               would
               be
               heard
               at
               the
               same
               time
               ,
               and
               in
               the
               same
               manner
               ,
               by
               those
               that
               are
               neer
               ,
               and
               those
               that
               are
               far
               off
               ;
               in
               regard
               the
               intentional
               species
               being
               spiritual
               is
               carri'd
               in
               an
               instant
               ,
               being
               caus'd
               by
               a
               simple
               alteration
               which
               requireth
               not
               the
               time
               necessary
               to
               local
               motion
               whereby
               Hearing
               is
               perform'd
               ,
               and
               by
               this
               means
               distinguish'd
               from
               vision
               ;
               in
               which
               at
               the
               same
               time
               the
               medium
               and
               the
               Organ
               are
               both
               alter'd
               ;
               whereas
               ,
               in
               Hearing
               ,
               the
               Organ
               is
               not
               alter'd
               
               till
               after
               the
               medium
               .
               Hence
               it
               is
               ,
               that
               the
               wind
               helps
               greatly
               to
               the
               carrying
               of
               sounds
               ;
               which
               would
               not
               be
               ,
               if
               they
               were
               only
               intentional
               species
               ;
               for
               visible
               things
               are
               seen
               as
               well
               in
               a
               contrary
               wind
               as
               in
               a
               calm
               air
               ;
               and
               that
               sounds
               seem
               weaker
               a
               far
               off
               then
               neer
               hand
               .
            
             
               The
               Sixth
               said
               ,
               Among
               the
               objects
               of
               the
               Senses
               sounds
               and
               odours
               have
               alone
               had
               the
               honour
               to
               be
               dedicated
               to
               the
               Deity
               :
               Melodie
               and
               Incense
               having
               always
               been
               employ'd
               in
               Divine
               Service
               ;
               either
               because
               the
               humane
               soul
               is
               most
               delighted
               therewith
               ;
               or
               for
               that
               either
               of
               them
               being
               somewise
               spiritual
               and
               corporeal
               ,
               God
               requires
               that
               we
               offer
               him
               both
               the
               body
               and
               the
               spirit
               ;
               whereas
               Daemons
               abhor
               nothing
               more
               then
               Harmony
               and
               Perfumes
               ,
               as
               ill
               suting
               to
               their
               irregular
               and
               infected
               nature
               .
               And
               sounds
               have
               so
               great
               affinity
               with
               the
               soul
               ,
               that
               according
               to
               their
               cadence
               and
               their
               tones
               ,
               they
               excite
               compassion
               ,
               cruelty
               ,
               joy
               ,
               sadness
               ,
               courage
               ,
               fear
               ,
               lasciviousness
               and
               chastity
               ;
               whence
               it
               was
               said
               that
               Aegysthus
               could
               never
               debauch
               Clytemnestra
               till
               he
               had
               kill'd
               her
               Musitian
               .
               Because
               all
               our
               actions
               and
               inclinations
               depending
               upon
               our
               spirits
               ,
               they
               are
               modefi'd
               and
               made
               like
               to
               the
               sounds
               which
               they
               receive
               by
               the
               ear
               .
               So
               that
               if
               the
               sounds
               be
               tremulous
               ,
               grave
               ,
               sharp
               ,
               quick
               or
               flow
               ,
               the
               spirits
               become
               so
               too
               ;
               and
               consequently
               the
               Muscles
               ,
               which
               are
               instruments
               of
               voluntary
               motion
               ,
               having
               no
               action
               but
               by
               means
               of
               the
               spirits
               ,
               they
               impress
               upon
               them
               ,
               and
               make
               them
               follow
               such
               cadence
               as
               they
               like
               .
               Hence
               it
               is
               ,
               that
               hearing
               others
               sing
               ,
               we
               fall
               a
               singing
               too
               without
               thinking
               of
               it
               ;
               with
               those
               that
               whisper
               ,
               we
               whisper
               too
               ;
               with
               those
               that
               speak
               loud
               ,
               we
               speak
               so
               also
               :
               that
               the
               air
               of
               the
               Musitian
               stirs
               our
               members
               to
               conform
               to
               it
               ,
               and
               that
               our
               spirits
               are
               displeas'd
               with
               bad
               cadences
               ;
               as
               if
               the
               outward
               air
               had
               an
               absolute
               dominion
               over
               our
               spirits
               .
            
          
           
             
               II.
               Of
               Harmony
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               Harmony
               is
               taken
               for
               any
               proportion
               and
               agreement
               ,
               but
               chiefly
               for
               that
               of
               sounds
               ,
               in
               which
               it
               is
               more
               perceptible
               ;
               and
               that
               even
               by
               the
               ignorant
               .
               It
               s
               invention
               is
               ascrib'd
               to
               Tubal
               the
               first
               Smith
               ,
               upon
               his
               observation
               of
               the
               various
               sounds
               that
               the
               strokes
               of
               his
               Hammer
               made
               upon
               his
               Anvil
               ;
               which
               Pythagoras
               also
               made
               use
               of
               to
               find
               out
               the
               proportion
               of
               his
               musical
               numbers
               .
               Of
               which
               having
               elsewhere
               spoken
               ,
               I
               shall
               only
               add
               here
               ,
               that
               Harmony
               presupposes
               many
               sounds
               ,
               for
               one
               alone
               makes
               but
               a
               Monotone
               ,
               and
               two
               an
               unpleasing
               reciprocation
               :
               but
               six
               notes
               are
               requisite
               to
               perfect
               Musick
               ,
               industriously
               compriz'd
               in
               the
               Hymn
               ,
               
                 VT
                 queant
                 LAxis
                 REsonare
                 fibris
                 MIra
                 gestorum
                 ,
                 &c.
                 
              
               This
               harmony
               is
               either
               vocal
               or
               instrumental
               ;
               the
               former
               whereof
               having
               graces
               and
               variations
               inimitable
               by
               instruments
               far
               surpasses
               the
               latter
               ,
               but
               their
               mixture
               is
               most
               agreeable
               .
            
             
               The
               Second
               said
               ,
               Nature
               seems
               to
               have
               made
               a
               show
               of
               her
               goodliest
               effects
               to
               our
               Senses
               ,
               and
               conceal'd
               their
               causes
               from
               
               our
               knowledge
               .
               Musical
               harmony
               aims
               at
               the
               instruction
               of
               men
               ;
               that
               of
               man's
               body
               is
               the
               admirable
               artifice
               of
               the
               Formative
               faculty
               ,
               which
               Galen
               calls
               divine
               ;
               but
               the
               harmony
               of
               the
               world
               puts
               our
               curiosity
               most
               to
               a
               non-plus
               .
               'T
               is
               the
               cause
               why
               water
               ,
               notwithstanding
               its
               fluidity
               ,
               gathers
               it self
               into
               a
               heap
               ,
               to
               leave
               dry
               land
               for
               the
               habitation
               of
               animals
               ;
               and
               that
               the
               earth
               ,
               which
               should
               settle
               about
               its
               centre
               ,
               by
               its
               equal
               gravity
               ,
               yet
               rises
               up
               in
               mountains
               .
               The
               air
               is
               alter'd
               by
               all
               sort
               of
               qualities
               ,
               that
               it
               may
               give
               a
               good
               one
               to
               the
               earth
               .
               The
               fire
               descends
               from
               its
               sphere
               to
               be
               captivated
               in
               Furnaces
               for
               our
               use
               ,
               and
               is
               imprison'd
               in
               cavities
               of
               the
               earth
               to
               promote
               the
               generation
               of
               Metals
               .
               The
               Heavens
               move
               for
               the
               benefit
               of
               inferiour
               bodies
               ,
               in
               a
               place
               where
               they
               might
               enjoy
               eternal
               rest
               .
               'T
               is
               through
               this
               harmony
               that
               the
               water
               becomes
               thick
               at
               the
               bottom
               ,
               and
               contracts
               alliance
               with
               the
               earth
               ,
               while
               its
               surface
               resolves
               into
               vapours
               ;
               the
               rudiments
               of
               air
               ,
               whose
               highest
               region
               likewise
               approaches
               the
               nature
               of
               fire
               ;
               and
               this
               has
               somewhat
               of
               Aethereal
               ,
               and
               the
               constitution
               of
               the
               Heavens
               on
               which
               it
               borders
               and
               conjoyns
               with
               this
               inferiour
               world
               .
               The
               cause
               of
               this
               chain
               and
               connexion
               is
               an
               universal
               vertue
               comprehended
               in
               the
               extent
               of
               each
               being
               ,
               besides
               the
               proper
               motive
               vertue
               destinated
               to
               content
               its
               appetite
               .
               The
               necessity
               of
               this
               vertue
               is
               a
               certain
               evidence
               of
               its
               existence
               ;
               for
               since
               every
               thing
               conspires
               for
               the
               general
               good
               of
               the
               world
               ,
               and
               withstands
               the
               division
               of
               its
               parts
               ,
               Nature
               must
               have
               allotted
               them
               a
               power
               which
               may
               guide
               them
               to
               that
               end
               ;
               now
               this
               power
               is
               not
               extrinsecal
               ,
               since
               it
               resides
               in
               the
               subject
               it self
               .
               Nor
               is
               it
               the
               motive
               vertue
               ;
               for
               this
               and
               that
               have
               two
               different
               objects
               and
               ends
               ,
               namely
               ,
               the
               publick
               ,
               and
               the
               particular
               good
               ,
               which
               are
               not
               always
               contain'd
               one
               in
               the
               other
               .
               Besides
               ,
               't
               would
               be
               a
               manifest
               contradiction
               ,
               to
               say
               that
               by
               one
               and
               the
               same
               vertue
               things
               expose
               themselves
               to
               the
               loss
               of
               their
               proper
               qualities
               for
               the
               publick
               good
               ,
               and
               keep
               them
               when
               only
               their
               particular
               is
               concern'd
               .
               Wherefore
               there
               is
               one
               general
               law
               ,
               which
               having
               authority
               to
               force
               all
               things
               to
               contract
               amities
               not
               sorting
               to
               their
               inclination
               ,
               is
               above
               that
               vertue
               ,
               which
               leads
               things
               directly
               to
               their
               own
               good
               :
               which
               is
               the
               cause
               of
               the
               excellent
               harmony
               observ'd
               in
               the
               whole
               world
               .
            
             
               The
               Third
               said
               ,
               Indeed
               Harmony
               is
               every
               where
               between
               the
               Creator
               and
               his
               Creatures
               both
               spiritual
               and
               corporeal
               ;
               in
               the
               Hierarchies
               of
               bless'd
               Spirits
               one
               with
               another
               ,
               in
               the
               assistance
               of
               the
               motive
               Intelligences
               with
               their
               orbs
               ;
               between
               the
               great
               and
               the
               little
               world
               ;
               in
               the
               latter
               of
               which
               the
               Scripture
               sets
               forth
               to
               us
               a
               perpetual
               musick
               of
               the
               blessed
               in
               the
               the
               Empireal
               Heaven
               ;
               Plato
               ,
               a
               harmony
               proceeding
               from
               the
               motion
               of
               the
               Celestial
               bodies
               .
               Daily
               experience
               makes
               us
               hear
               in
               the
               air
               a
               consort
               of
               winds
               ;
               the
               Sea
               beats
               a
               measure
               by
               its
               ebbing
               and
               flowing
               ;
               the
               Birds
               of
               the
               air
               perform
               the
               Cantus
               ;
               the
               Beasts
               ,
               
               the
               Base
               ;
               the
               Fishes
               ,
               the
               Tacet
               ;
               Man
               ,
               the
               Tenor
               ;
               who
               again
               in
               the
               structure
               of
               his
               body
               and
               soul
               is
               a
               perfect
               harmony
               .
               In
               the
               body
               ,
               the
               temperature
               of
               the
               humours
               is
               so
               harmonical
               ,
               that
               their
               disproportion
               drives
               away
               the
               soul
               ,
               which
               Galen
               upon
               this
               account
               calls
               harmony
               .
               In
               the
               soul
               ,
               so
               long
               as
               Reason
               holds
               the
               sovereignty
               ,
               and
               constrains
               the
               murmuring
               Appetite
               to
               hold
               its
               base
               ,
               there
               results
               from
               it
               a
               harmony
               delectable
               to
               God
               and
               Men.
               On
               the
               contrary
               ,
               if
               you
               would
               apprehend
               its
               discord
               ,
               do
               but
               imagine
               the
               disorderly
               uproar
               excited
               by
               choler
               ,
               and
               the
               other
               passions
               get
               the
               mastery
               over
               Reason
               .
               Yea
               mans
               whole
               life
               is
               either
               a
               perpetual
               harmony
               or
               discord
               .
               In
               Religion
               ,
               when
               one
               Head
               is
               acknowledg'd
               ,
               and
               every
               one
               submits
               thereunto
               for
               Conscience
               sake
               ,
               and
               keeps
               his
               station
               ;
               how
               beautiful
               are
               those
               Tabernacles
               of
               Sion
               ,
               and
               how
               agreeable
               is
               this
               Church
               to
               its
               Spouse
               ,
               to
               those
               that
               behold
               it
               in
               this
               estate
               ,
               and
               to
               it self
               ?
               On
               the
               contrary
               ,
               in
               Schism
               and
               Heresie
               ,
               when
               every
               one
               abounds
               in
               his
               own
               sence
               ,
               and
               will
               not
               depend
               upon
               any
               other
               ,
               how
               unpleasing
               is
               this
               division
               even
               to
               those
               that
               foment
               it
               ?
               In
               the
               State
               ,
               when
               a
               just
               Monarch
               well
               counsell'd
               holds
               the
               Sovereignty
               ;
               the
               Church
               ,
               the
               Nobility
               ,
               and
               the
               third
               Estate
               ,
               the
               other
               parts
               ;
               nothing
               is
               impossible
               to
               him
               either
               within
               or
               without
               .
               He
               may
               do
               every
               thing
               that
               he
               will
               ,
               because
               he
               will
               do
               nothing
               but
               what
               is
               just
               .
               On
               the
               contrary
               ,
               represent
               to
               your self
               the
               horrible
               Tragedies
               of
               a
               Faction
               revolted
               against
               its
               Prince
               ,
               or
               of
               a
               furious
               Triumvirate
               ,
               and
               you
               will
               see
               the
               difference
               between
               harmony
               and
               discord
               ;
               whereof
               the
               difference
               and
               power
               is
               so
               notable
               ,
               as
               to
               all
               our
               actions
               ,
               that
               he
               shall
               speak
               truth
               who
               shall
               establish
               it
               for
               the
               cause
               of
               all
               that
               is
               either
               pleasing
               to
               us
               ,
               or
               disagreeable
               .
               So
               the
               same
               materials
               of
               two
               buildings
               differently
               set
               together
               will
               render
               one
               beautiful
               ,
               the
               other
               deformed
               .
               Of
               two
               countenances
               compos'd
               of
               the
               same
               parts
               ,
               the
               proportion
               of
               the
               one
               will
               invite
               love
               ,
               while
               there
               is
               nothing
               but
               hatred
               and
               aversion
               for
               the
               other
               .
               Yea
               this
               Harmony
               extends
               its
               jurisdiction
               even
               to
               things
               incorporeal
               .
               An
               injust
               action
               displeases
               though
               it
               do
               not
               concern
               us
               ;
               and
               the
               most
               peaceable
               man
               in
               the
               world
               can
               hardly
               forbear
               to
               interess
               himself
               when
               he
               sees
               a
               great
               scoundrel
               outrage
               some
               poor
               little
               child
               .
               The
               disproportion
               which
               appears
               in
               the
               attire
               of
               another
               offends
               us
               ,
               as
               when
               we
               see
               a
               Porter's
               wife
               better
               cloth'd
               then
               a
               Counsellours
               ;
               of
               which
               the
               reason
               seems
               to
               me
               ,
               that
               our
               soul
               being
               a
               harmony
               ,
               is
               not
               pleas'd
               but
               with
               what
               resembles
               it self
               .
            
             
               The
               Fourth
               said
               ,
               Effects
               ,
               the
               surest
               evidences
               of
               their
               causes
               ,
               so
               apparently
               speak
               the
               power
               of
               Harmony
               ,
               that
               Orpheus
               ,
               by
               the
               relation
               of
               the
               Poets
               ,
               recover'd
               his
               Euridice
               out
               of
               Hell
               by
               it
               .
               Timotheus
               made
               Alexander
               leave
               his
               feast
               and
               betake
               himself
               to
               his
               Arms
               ;
               but
               changing
               his
               tune
               ,
               return'd
               him
               again
               to
               the
               Table
               .
               Orators
               made
               use
               of
               it
               to
               regulate
               their
               gestures
               and
               voices
               ;
               and
               at
               this
               day
               not
               only
               the
               harmonious
               sound
               of
               
               Organs
               serves
               to
               enflame
               our
               zeal
               ,
               but
               that
               of
               Bells
               is
               successfully
               employ'd
               to
               drive
               away
               the
               Daemons
               of
               the
               air
               when
               they
               raise
               tempests
               in
               it
               .
            
          
        
         
           
             CONFERENCE
             LVIII
             .
          
           
             
               I.
               Of
               the
               Sight
               .
               II.
               Of
               Painting
               .
            
          
           
             
               I.
               Of
               the
               Sight
               .
            
             
               AN
               ignorant
               Philosopher
               was
               he
               ,
               who
               pull'd
               out
               his
               eyes
               that
               he
               might
               the
               better
               Philosophize
               ;
               since
               ,
               on
               the
               contrary
               ,
               't
               is
               by
               the
               sight
               that
               we
               have
               cognition
               of
               all
               the
               goodly
               objects
               of
               the
               world
               ,
               the
               ornament
               and
               agreeable
               variety
               of
               which
               seem
               purposely
               made
               to
               gratifie
               this
               Sense
               ;
               whose
               excellence
               and
               priviledge
               appears
               in
               that
               't
               is
               free
               from
               the
               condition
               requisite
               to
               all
               the
               other
               Senses
               ,
               viz.
               that
               their
               objects
               be
               at
               a
               moderate
               distance
               ;
               for
               it
               discerns
               as
               far
               as
               the
               Stars
               of
               the
               Firmament
               ,
               knows
               more
               things
               then
               they
               (
               there
               being
               nothing
               but
               has
               some
               light
               and
               colour
               ,
               which
               are
               its
               objects
               )
               and
               that
               most
               exactly
               ,
               distinguishing
               even
               their
               least
               differences
               ;
               yea
               it
               hath
               this
               of
               divinity
               ,
               that
               it
               acteth
               in
               an
               instant
               ,
               being
               no
               more
               confin'd
               to
               time
               then
               place
               ,
               and
               much
               more
               certain
               then
               any
               of
               the
               other
               Senses
               .
               And
               as
               if
               it
               alone
               were
               left
               in
               the
               free
               enjoyment
               of
               its
               own
               rights
               ,
               there
               's
               none
               besides
               it
               that
               hath
               the
               power
               to
               exercise
               or
               not
               exercise
               its
               function
               ,
               as
               it
               lists
               ;
               the
               muscles
               of
               the
               eye-lids
               serving
               to
               open
               or
               close
               the
               curtain
               when
               it
               pleaseth
               ,
               whereas
               all
               the
               rest
               are
               constrain'd
               to
               do
               their
               offices
               when
               their
               objects
               are
               present
               .
               Moreover
               ,
               man's
               noblest
               faculty
               ,
               the
               Understanding
               ,
               is
               call'd
               the
               Eye
               of
               the
               Soul
               ,
               because
               it
               performs
               the
               same
               ,
               office
               to
               it
               that
               the
               Eye
               doth
               to
               the
               Body
               ,
               which
               guides
               and
               governs
               .
               And
               therefore
               ,
               in
               the
               dark
               ,
               which
               hinders
               the
               use
               of
               this
               sense
               ,
               the
               most
               daring
               are
               not
               without
               some
               fear
               which
               cannot
               proceed
               from
               the
               black
               colour
               ,
               as
               some
               hold
               ,
               but
               from
               our
               being
               destitute
               of
               our
               guide
               and
               conductor
               ,
               which
               serves
               for
               a
               sentinel
               to
               us
               to
               discover
               such
               things
               as
               are
               hurtful
               ;
               for
               in
               the
               same
               darkness
               we
               are
               pretty
               confident
               in
               case
               we
               be
               in
               the
               company
               of
               persons
               that
               can
               conduct
               us
               ,
               and
               supply
               the
               use
               of
               our
               own
               eyes
               .
            
             
               The
               Second
               said
               ,
               Were
               it
               not
               for
               custom
               which
               renders
               all
               things
               common
               ,
               there
               would
               be
               nothing
               so
               admir'd
               as
               the
               Eye
               ,
               which
               ,
               as
               small
               as
               it
               is
               ,
               gives
               reception
               to
               all
               corporeal
               things
               of
               what
               magnitude
               soever
               ;
               yea
               every
               one
               is
               represented
               there
               in
               its
               own
               natural
               proportion
               ,
               though
               the
               species
               of
               an
               Elephant
               be
               no
               bigger
               in
               mine
               Eye
               then
               that
               of
               a
               Flye
               ;
               and
               nevertheless
               the
               Senses
               judge
               of
               their
               objects
               by
               the
               species
               streaming
               from
               them
               .
               And
               the
               convex
               fabrick
               of
               the
               eye
               representing
               a
               mirror
               ,
               seems
               to
               argue
               that
               we
               do
               not
               behold
               objects
               in
               their
               
               true
               magnitude
               ,
               but
               very
               much
               smaller
               then
               they
               are
               .
               For
               we
               see
               things
               so
               as
               they
               are
               receiv'd
               in
               the
               eye
               .
               But
               they
               are
               receiv'd
               there
               as
               the
               visible
               species
               are
               in
               Looking-glasses
               ,
               which
               if
               plain
               represent
               the
               same
               in
               their
               true
               magnitude
               ;
               if
               spherical
               ,
               as
               the
               eye
               is
               ,
               render
               them
               much
               smaller
               .
               And
               nevertheless
               we
               see
               things
               in
               their
               just
               proportion
               .
               Whence
               't
               is
               to
               be
               concluded
               that
               our
               Sight
               which
               is
               the
               most
               certain
               of
               all
               the
               Senses
               is
               in
               a
               perpetuall
               ,
               yea
               a
               general
               errour
               ,
               which
               consequently
               is
               no
               longer
               an
               errour
               ,
               since
               to
               erre
               is
               to
               deviate
               from
               rule
               ,
               which
               is
               a
               general
               law
               .
               Moreover
               ,
               this
               too
               is
               wonderful
               in
               the
               Sight
               ;
               that
               all
               the
               other
               Organs
               make
               several
               reports
               to
               the
               Senses
               ;
               one
               accounts
               that
               hot
               which
               another
               judges
               cold
               or
               tepid
               ;
               one
               taste
               seems
               fresh
               to
               one
               which
               another
               thinks
               too
               salt
               ;
               they
               are
               of
               one
               opinion
               in
               odours
               and
               sounds
               ,
               and
               these
               are
               of
               another
               ;
               though
               their
               Organs
               be
               rightly
               dispos'd
               .
               But
               that
               which
               appears
               black
               to
               one
               seems
               so
               likewise
               to
               every
               body
               else
               .
               And
               if
               the
               Sight
               happen
               to
               be
               deceiv'd
               ,
               as
               when
               we
               judge
               the
               Moon
               greater
               in
               the
               Horizon
               by
               reason
               of
               the
               vapours
               of
               the
               earth
               then
               when
               she
               is
               in
               the
               Meridian
               ;
               or
               when
               a
               straight
               stick
               seems
               crooked
               in
               the
               water
               ;
               the
               same
               eye
               which
               is
               deceiv'd
               finds
               its
               own
               errour
               by
               comparison
               of
               other
               objects
               .
               Hence
               ariseth
               the
               doctrine
               of
               the
               Parallaxes
               ,
               and
               the
               rules
               of
               Opticks
               ,
               Catoptricks
               ,
               and
               Dioptricks
               ,
               which
               are
               practis'd
               by
               the
               sight
               .
               So
               that
               as
               he
               doth
               not
               perfectly
               delire
               who
               knows
               that
               he
               is
               in
               a
               delirium
               ,
               so
               the
               sense
               cannot
               be
               said
               altogether
               faculty
               when
               it
               discerns
               its
               fault
               .
               Which
               the
               other
               senses
               do
               not
               .
            
             
               The
               Third
               said
               ,
               The
               excellence
               of
               the
               Sight
               will
               be
               better
               understood
               by
               considering
               its
               contrary
               ,
               Blindness
               ,
               and
               the
               misery
               of
               the
               Blind
               ;
               their
               life
               being
               an
               image
               of
               death
               ,
               whilst
               they
               pass
               it
               in
               perpetual
               darkness
               .
               Therefore
               the
               Civilians
               exclude
               them
               from
               publick
               Offices
               ;
               because
               ,
               say
               they
               ,
               they
               cannot
               perceive
               ,
               nor
               consequently
               esteem
               the
               badges
               ,
               and
               ensigns
               of
               their
               Magistracy
               .
               Moreover
               ,
               the
               Egyptians
               thought
               nothing
               fitter
               to
               represent
               their
               Deity
               then
               the
               figure
               of
               the
               Eye
               ,
               which
               the
               Stoicks
               call
               a
               god
               ,
               others
               a
               divine
               member
               ,
               and
               the
               Luminary
               of
               the
               little
               World
               ;
               Theophrastus
               ,
               Beauty
               ,
               because
               it
               resides
               principally
               in
               the
               Eyes
               ,
               the
               most
               charming
               part
               of
               a
               handsome
               face
               .
               Their
               colour
               ,
               twinkling
               ,
               fixedness
               ,
               and
               other
               dispositions
               serve
               the
               Physiognomists
               for
               certain
               indications
               of
               the
               inclinations
               of
               the
               soul
               ,
               which
               all
               antiquity
               believ'd
               to
               have
               its
               seat
               in
               the
               eyes
               ;
               in
               which
               you
               read
               pride
               ,
               humility
               ,
               anger
               ,
               mildness
               ,
               joy
               ,
               sadness
               ,
               love
               ,
               hatred
               ,
               and
               the
               other
               humane
               affections
               .
               And
               as
               the
               inclinations
               and
               actions
               of
               men
               are
               more
               various
               then
               those
               of
               other
               creatures
               ,
               so
               their
               eyes
               alone
               are
               variously
               colour'd
               ;
               whereas
               the
               eyes
               of
               all
               beasts
               of
               the
               same
               species
               are
               alike
               .
               Yea
               the
               eyes
               are
               no
               less
               eloquent
               then
               the
               tongue
               ,
               since
               they
               express
               our
               conceptions
               by
               a
               dumb
               but
               very
               emphatical
               language
               ;
               and
               a
               twinkle
               of
               the
               eye
               many
               times
               
               moves
               more
               to
               obedience
               then
               speech
               .
               Plato
               being
               unable
               to
               conceive
               the
               admirable
               effects
               of
               the
               Sight
               without
               somewhat
               of
               divinity
               ,
               believ'd
               there
               was
               a
               celestial
               light
               in
               the
               eye
               ,
               which
               issuing
               forth
               to
               receive
               the
               outward
               light
               ,
               brought
               the
               same
               to
               the
               soul
               to
               be
               judg'd
               of
               ;
               which
               nevertheless
               we
               perceive
               not
               in
               the
               dark
               ,
               because
               then
               the
               internal
               streaming
               forth
               into
               the
               obscure
               air
               ,
               which
               is
               unlike
               to
               it self
               ,
               is
               alter'd
               and
               corrupted
               by
               it
               .
               Indeed
               ,
               if
               it
               be
               true
               that
               there
               is
               a
               natural
               implanted
               sound
               in
               the
               ear
               ,
               why
               may
               there
               not
               be
               a
               natural
               light
               in
               the
               eye
               ?
               considering
               too
               that
               the
               Organs
               ought
               to
               have
               a
               similitude
               and
               agreement
               with
               their
               objects
               .
               And
               hence
               it
               is
               that
               the
               eyes
               sometimes
               flash
               like
               lightning
               in
               the
               night
               ,
               as
               Cardan
               saith
               his
               did
               ;
               and
               Suetonious
               relates
               the
               same
               of
               Tiberius
               ;
               and
               that
               those
               that
               are
               in
               a
               Phrensy
               imagine
               that
               they
               see
               lightning
               .
               For
               it
               seems
               to
               me
               more
               rational
               to
               refer
               this
               Phaenomenon
               to
               the
               lucid
               and
               igneous
               spirits
               of
               the
               sight
               ,
               which
               being
               unable
               to
               penetrate
               the
               crystalline
               or
               vitreous
               humour
               by
               reason
               of
               some
               gross
               vapours
               ,
               reflect
               back
               into
               the
               eye
               ,
               and
               make
               those
               flashes
               ;
               then
               to
               the
               smoothness
               of
               the
               eye
               ,
               or
               to
               attrition
               of
               the
               spirits
               ,
               or
               ,
               as
               Galen
               holds
               ,
               to
               an
               exhalation
               caus'd
               by
               the
               blood
               which
               is
               carri'd
               to
               the
               head
               ;
               though
               this
               latter
               may
               sometimes
               be
               a
               joynt
               cause
               .
            
             
               The
               Third
               said
               ,
               The
               Eye
               is
               compos'd
               of
               six
               Muscles
               ,
               as
               many
               Tunicles
               ,
               three
               Humours
               ,
               two
               pair
               of
               Nerves
               ,
               and
               abundance
               of
               small
               Veins
               and
               Arteries
               :
               its
               object
               is
               every
               thing
               that
               is
               visible
               ,
               as
               colour
               ,
               light
               and
               splendor
               ;
               light
               ,
               in
               the
               Celestial
               Bodies
               ,
               wherein
               the
               object
               and
               the
               medium
               are
               the
               same
               thing
               ,
               since
               the
               light
               of
               the
               Sun
               is
               seen
               by
               it self
               ;
               colour
               ,
               in
               inferiour
               bodies
               ,
               where
               the
               object
               and
               the
               medium
               are
               two
               ,
               for
               colour
               cannot
               be
               seen
               without
               light
               ;
               splendor
               ,
               in
               the
               scales
               of
               Fishes
               ,
               rotten
               wood
               ,
               the
               eyes
               of
               some
               animals
               ,
               Gloe-worms
               and
               the
               like
               ;
               for
               it
               is
               different
               from
               their
               natural
               colour
               .
               It
               s
               Organ
               is
               the
               Eye
               ,
               so
               regarded
               by
               Nature
               that
               she
               hath
               fortifi'd
               it
               on
               all
               sides
               for
               its
               safety
               ,
               with
               the
               bone
               of
               the
               Forehead
               ,
               the
               Eye-brows
               ,
               the
               Eye-lids
               ,
               the
               hair
               thereof
               ,
               the
               Nose
               ,
               the
               rising
               of
               the
               Cheeks
               ,
               and
               the
               Hands
               to
               ward
               off
               outward
               injuries
               ;
               and
               if
               Galen
               may
               be
               believ'd
               ,
               the
               Brain
               it self
               (
               the
               noblest
               part
               of
               the
               body
               )
               was
               made
               only
               for
               the
               eyes
               ;
               whence
               Anaxagoras
               conceiv'd
               that
               men
               were
               created
               only
               to
               see
               or
               contemplate
               .
               The
               Eyes
               are
               dearer
               to
               us
               then
               any
               other
               part
               ;
               because
               ,
               saith
               Aristotle
               ,
               they
               are
               the
               instruments
               of
               most
               exact
               knowledge
               ,
               and
               so
               serve
               not
               only
               for
               the
               body
               but
               the
               soul
               ,
               whose
               food
               is
               the
               knowledge
               which
               the
               eye
               supplies
               ,
               call'd
               for
               this
               reason
               the
               Sense
               of
               Invention
               ,
               as
               the
               Ear
               is
               that
               of
               discipline
               .
               'T
               is
               of
               an
               aqueous
               nature
               ,
               because
               it
               was
               requisite
               that
               it
               should
               be
               diaphanous
               ,
               to
               receive
               the
               visible
               species
               and
               light
               ;
               for
               if
               it
               had
               been
               of
               a
               terrestrial
               matter
               ,
               it
               would
               have
               been
               opake
               and
               dark
               ;
               if
               aerious
               ,
               or
               igneous
               ,
               it
               could
               not
               have
               long
               retain'd
               the
               species
               ;
               air
               and
               fire
               being
               thin
               diaphanous
               bodies
               which
               receive
               
               well
               but
               retain
               not
               ;
               for
               though
               the
               air
               be
               full
               of
               the
               species
               of
               objects
               which
               move
               through
               it
               from
               all
               parts
               ,
               yet
               they
               are
               not
               visible
               in
               it
               by
               reason
               of
               its
               rarity
               .
               It
               was
               fit
               therefore
               that
               the
               Eye
               should
               be
               of
               a
               pellucid
               and
               dense
               substance
               ,
               that
               it
               might
               both
               receive
               and
               retain
               the
               visible
               species
               ;
               which
               kind
               of
               substance
               is
               proper
               to
               water
               ,
               as
               appears
               by
               the
               images
               which
               it
               represents
               .
               Moreover
               ,
               the
               Eye
               being
               neer
               ,
               and
               conjoyn'd
               to
               the
               Brain
               by
               the
               Nerves
               of
               the
               first
               and
               second
               conjugation
               ,
               and
               to
               the
               membranes
               thereof
               by
               its
               Tunicles
               ,
               could
               not
               be
               of
               an
               igneous
               nature
               perfectly
               contrary
               to
               that
               of
               the
               Brain
               ,
               as
               Plato
               held
               it
               to
               be
               because
               of
               its
               agility
               ,
               lucidity
               and
               orbicular
               figure
               ,
               like
               that
               of
               fire
               (
               as
               he
               said
               )
               and
               because
               the
               Eye
               is
               never
               tense
               or
               stiff
               as
               all
               the
               other
               parts
               ;
               all
               which
               he
               conceiv'd
               could
               not
               be
               but
               from
               fire
               .
               For
               the
               Eyes
               agility
               or
               nimbleness
               of
               motion
               is
               from
               its
               Muscles
               and
               its
               lubricity
               ;
               its
               brightness
               ,
               from
               the
               external
               light
               ;
               its
               round
               figure
               rather
               denotes
               water
               ,
               whose
               least
               particles
               are
               so
               ,
               then
               fire
               whose
               figure
               is
               pyramidal
               .
               'T
               is
               never
               stiff
               ,
               because
               of
               the
               fat
               wherewith
               it
               is
               stuff'd
               ,
               and
               because
               it
               is
               destitute
               of
               flesh
               .
            
          
           
             
               II.
               Of
               Painting
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               Painting
               is
               a
               sort
               of
               writing
               ,
               by
               which
               many
               times
               that
               is
               express'd
               which
               cannot
               be
               spoken
               ;
               witness
               the
               story
               of
               Progne
               and
               Philomel
               :
               and
               as
               the
               latter
               represents
               things
               by
               letters
               ,
               so
               doth
               the
               former
               by
               their
               natural
               figure
               ;
               so
               perfectly
               that
               it
               is
               understood
               by
               the
               most
               ignorant
               ;
               because
               it
               exhibits
               ,
               in
               their
               proper
               colour
               ,
               bigness
               ,
               proportion
               ,
               and
               other
               natural
               accidents
               :
               whereas
               Writing
               makes
               use
               of
               characters
               and
               figures
               which
               have
               no
               affinity
               with
               the
               things
               denoted
               by
               them
               ,
               but
               only
               signifie
               the
               same
               by
               the
               institution
               of
               men
               ,
               who
               therefore
               differ
               in
               Writing
               ,
               but
               all
               agree
               in
               painting
               :
               Both
               the
               one
               and
               the
               other
               (
               like
               all
               Arts
               whose
               scope
               is
               imitation
               ,
               as
               Oratory
               ,
               Statuary
               ,
               Sculpture
               ,
               Architecture
               ,
               and
               many
               others
               )
               depend
               upon
               the
               strength
               of
               the
               Imagination
               ;
               and
               that
               Painter
               succeeds
               bests
               who
               hath
               in
               his
               mind
               the
               most
               perfect
               idea
               of
               his
               work
               .
               And
               because
               a
               Painter
               is
               to
               imitate
               every
               thing
               ,
               't
               is
               requir'd
               to
               his
               being
               a
               Master
               that
               he
               be
               ignorant
               of
               nothing
               ;
               particularly
               he
               must
               know
               both
               the
               natural
               and
               artificial
               proportions
               and
               agreements
               of
               things
               with
               their
               several
               modes
               and
               uses
               .
               And
               where
               there
               are
               three
               ways
               of
               representing
               ;
               the
               first
               in
               surfaces
               ,
               by
               flat
               painting
               ;
               the
               other
               in
               bodies
               themselves
               ,
               which
               belongs
               to
               Statuary
               and
               the
               Plastick
               Art
               ;
               the
               third
               between
               both
               ,
               as
               Graving
               and
               Carving
               :
               Painting
               is
               the
               most
               difficult
               ,
               and
               (
               consequently
               )
               the
               most
               noble
               .
               For
               it
               must
               so
               deceive
               the
               sight
               ,
               as
               to
               make
               cavities
               ,
               folds
               ,
               and
               bosses
               appear
               in
               a
               flat
               surface
               by
               the
               help
               of
               shadows
               ;
               which
               although
               a
               meer
               nothing
               ,
               because
               but
               a
               privation
               of
               light
               ,
               yet
               they
               gave
               all
               the
               gracefulness
               and
               value
               to
               Pictures
               .
               For
               the
               way
               of
               painting
               without
               shadows
               us'd
               in
               China
               being
               nothing
               but
               a
               simple
               delineation
               without
               hatchment
               ,
               as
               it
               is
               very
               excellent
               
               so
               't
               is
               exceeding
               rare
               ;
               and
               being
               not
               us'd
               amongst
               us
               cannot
               come
               into
               comparison
               with
               the
               rest
               .
               Whereas
               Sculpture
               and
               Statuary
               consisting
               only
               in
               paring
               away
               the
               overplus
               of
               matter
               ,
               or
               ,
               if
               the
               matter
               be
               fusible
               ,
               in
               casting
               it
               into
               a
               mould
               ,
               made
               from
               the
               original
               (
               as
               the
               moulds
               of
               Plaster
               are
               from
               the
               faces
               of
               persons
               newly
               deceas'd
               )
               need
               less
               industry
               .
            
             
               The
               Second
               said
               ,
               Although
               Painting
               be
               sensible
               and
               visible
               ▪
               yet
               it
               belongs
               to
               very
               few
               persons
               to
               judge
               well
               of
               it
               ;
               witness
               Alexander
               ,
               who
               going
               to
               see
               Appelles
               ,
               and
               offering
               to
               talk
               concerning
               Painting
               ,
               he
               spoke
               so
               ill
               that
               the
               Apprentices
               of
               that
               Artist
               could
               not
               forbear
               laughing
               .
               Indeed
               Painting
               is
               one
               of
               the
               noblest
               parts
               of
               the
               Mechanicks
               ,
               and
               ought
               as
               well
               to
               be
               rank'd
               amongst
               the
               Mathematicks
               as
               Astronomy
               .
               For
               if
               the
               reason
               of
               the
               Celestial
               motions
               gave
               cause
               for
               accounting
               this
               Science
               amongst
               the
               Mathematicks
               ,
               more
               justly
               may
               the
               reason
               of
               the
               motions
               and
               proportions
               of
               mans
               body
               ,
               the
               object
               of
               Painting
               ,
               more
               admirable
               and
               of
               which
               more
               certain
               and
               real
               knowledge
               may
               be
               had
               then
               of
               those
               remote
               bodies
               ,
               deserves
               to
               be
               of
               that
               rank
               ;
               considering
               that
               it
               makes
               use
               of
               the
               same
               Mathematical
               Rules
               .
               Proportions
               ,
               whose
               Rules
               are
               so
               infallible
               that
               seven
               excellent
               Statuaries
               very
               distant
               one
               from
               the
               other
               ,
               being
               employ'd
               to
               make
               a
               brazen
               Colossus
               ,
               perform'd
               their
               tasks
               by
               the
               precepts
               of
               their
               Art
               ;
               and
               the
               parts
               which
               each
               of
               them
               made
               severally
               being
               put
               together
               represented
               a
               well
               proportion'd
               man.
               According
               to
               which
               proportion
               a
               mans
               body
               must
               be
               eight
               lengths
               of
               his
               head
               ;
               from
               the
               less
               corner
               of
               the
               eye
               to
               the
               tip
               of
               the
               Ear
               is
               to
               be
               twice
               the
               length
               of
               the
               Eye
               ;
               the
               Feet
               and
               Hands
               stretch'd
               forth
               ,
               equally
               distant
               from
               the
               Navil
               ;
               and
               such
               other
               remarks
               .
            
             
               The
               Third
               said
               ,
               The
               reason
               of
               the
               measures
               and
               proportions
               observ'd
               in
               Painting
               consists
               principally
               in
               four
               points
               ,
               viz.
               in
               the
               form
               and
               figure
               of
               the
               thing
               represented
               ,
               which
               is
               taken
               from
               the
               visual
               rays
               ;
               in
               the
               shadow
               ,
               which
               is
               to
               be
               taken
               from
               the
               rays
               of
               light
               ;
               in
               colour
               ,
               which
               is
               to
               imitate
               the
               natural
               ;
               and
               in
               the
               handsome
               posture
               or
               situation
               of
               the
               thing
               painted
               .
               For
               Painting
               is
               the
               imitation
               of
               the
               affections
               of
               bodies
               ,
               with
               reference
               to
               the
               light
               ,
               made
               upon
               a
               solid
               Plane
               .
               Hence
               a
               face
               is
               otherwise
               represented
               under
               the
               water
               then
               bare
               ,
               distant
               then
               neer
               ,
               in
               the
               Sun-shine
               then
               in
               the
               shadow
               ,
               by
               Candle-light
               ,
               or
               Moon-light
               .
               And
               though
               the
               Painter
               represents
               also
               the
               dispositions
               of
               the
               soul
               ,
               as
               anger
               or
               sadness
               ,
               yet
               he
               doth
               it
               always
               by
               the
               features
               and
               qualities
               of
               the
               body
               .
            
             
               The
               Fourth
               said
               ,
               They
               who
               blame
               Painting
               and
               Statuary
               ,
               because
               they
               represent
               unfitting
               objects
               ,
               and
               gave
               occasion
               to
               the
               Idolatry
               of
               antiquity
               ,
               may
               as
               justly
               blame
               beauty
               because
               't
               is
               sometimes
               the
               occasion
               of
               sinning
               .
               Painting
               hath
               this
               preeminence
               above
               all
               Arts
               ,
               that
               it
               imitates
               God
               more
               perfectly
               then
               they
               ;
               for
               God
               was
               the
               first
               Painter
               when
               he
               made
               man
               ,
               the
               goodliest
               piece
               of
               the
               world
               ,
               after
               his
               own
               image
               and
               likeness
               ;
               
               and
               all
               the
               bless'd
               spirits
               are
               but
               contracted
               copies
               of
               so
               perfect
               an
               original
               .
               'T
               is
               that
               which
               frees
               the
               body
               from
               the
               tombe
               ,
               and
               ,
               like
               a
               second
               table
               after
               shipwrack
               ,
               preserves
               the
               memory
               of
               virtuous
               men
               ,
               renders
               present
               those
               who
               are
               absent
               ,
               and
               makes
               almost
               as
               strong
               impressions
               upon
               our
               Soul
               as
               the
               thing
               it self
               ;
               witnesse
               the
               friendships
               of
               the
               greatest
               personages
               of
               the
               world
               contracted
               by
               its
               means
               .
               And
               as
               if
               the
               desire
               of
               pourtraying
               it self
               were
               natural
               to
               all
               things
               ,
               there
               is
               no
               body
               but
               incessantly
               produces
               its
               own
               image
               ;
               which
               flies
               and
               wanders
               in
               the
               Air
               ,
               till
               it
               meet
               with
               some
               solid
               and
               smooth
               body
               whereon
               to
               represent
               it self
               ;
               as
               we
               see
               in
               Looking-glasses
               ,
               and
               polish'd
               marble
               ,
               where
               the
               images
               are
               much
               more
               exact
               then
               those
               which
               Art
               draws
               with
               a
               pencil
               ,
               yea
               ,
               then
               their
               own
               originals
               ,
               of
               whose
               corporeal
               matter
               they
               are
               wholly
               divested
               .
               And
               (
               as
               the
               beginning
               of
               all
               Arts
               are
               rude
               )
               this
               of
               Painting
               is
               attributed
               to
               the
               Daughter
               of
               Belus
               ,
               who
               observing
               her
               Fathers
               shadow
               upon
               a
               wall
               ,
               delineated
               it
               with
               a
               coal
               .
               For
               Pourtraiture
               ,
               invented
               by
               Philocles
               the
               Aegyptian
               ,
               is
               ancienter
               then
               Painting
               ,
               invented
               either
               by
               Gyges
               the
               Lydian
               in
               Aegypt
               ,
               according
               to
               Pliny
               ;
               or
               by
               Pyrhus
               ,
               Cousin
               to
               Daedalus
               ,
               according
               to
               Aristotle
               .
            
             
               The
               Fifth
               said
               ,
               That
               in
               Painting
               ,
               as
               in
               other
               disciplines
               ,
               Ignorance
               of
               the
               principles
               is
               the
               cause
               that
               so
               few
               succeed
               well
               in
               it
               .
               These
               principles
               are
               the
               methodical
               proportion
               of
               Mans
               Body
               ,
               Perspective
               ,
               the
               reason
               of
               shadows
               ,
               Natural
               Colours
               ,
               Designing
               ,
               and
               History
               ,
               all
               which
               must
               be
               found
               in
               a
               good
               Piece
               ;
               and
               the
               defect
               of
               some
               of
               them
               (
               as
               it
               frequently
               happens
               )
               causes
               us
               to
               wonder
               ,
               (
               though
               we
               know
               not
               the
               reason
               )
               that
               there
               is
               commonly
               something
               in
               all
               draughts
               that
               does
               not
               satisfie
               our
               Minds
               .
               For
               oftentimes
               when
               all
               the
               rest
               is
               good
               ,
               Perspective
               hath
               not
               been
               well
               observ'd
               ,
               or
               the
               Design
               is
               nought
               ,
               or
               the
               History
               ill
               follow'd
               .
               But
               as
               things
               are
               the
               more
               to
               be
               esteem'd
               which
               are
               the
               most
               simple
               ,
               so
               there
               is
               more
               of
               wonder
               in
               Painting
               to
               the
               life
               with
               a
               coal
               ,
               (
               as
               Appelles
               did
               before
               Ptolomy
               ,
               to
               denote
               a
               person
               to
               him
               whom
               he
               could
               not
               name
               )
               then
               with
               colours
               ,
               the
               least
               part
               of
               Painting
               ,
               which
               consists
               properly
               onely
               in
               proportion
               ;
               and
               this
               being
               the
               most
               divine
               action
               of
               Understanding
               ,
               't
               is
               no
               wonder
               if
               there
               be
               so
               few
               good
               Painters
               .
               For
               they
               are
               mistaken
               who
               place
               the
               excellence
               of
               painting
               in
               the
               smallness
               of
               the
               strokes
               ;
               because
               they
               fancy
               that
               Appelles
               was
               discover'd
               to
               Protogenes
               by
               having
               made
               a
               smaller
               line
               then
               he
               .
               For
               ,
               on
               the
               contrary
               ,
               the
               most
               excellent
               strokes
               of
               Masters
               are
               many
               times
               the
               grossest
               ;
               and
               that
               this
               proportion
               may
               be
               exact
               ,
               it
               must
               imitate
               not
               onely
               particular
               subjects
               ,
               but
               generally
               the
               species
               of
               every
               thing
               .
               Which
               
                 Michel
                 Caravague
              
               neglecting
               to
               do
               about
               90.
               years
               since
               ,
               and
               instead
               of
               following
               Durer's
               excellent
               Rules
               ,
               addicting
               himself
               to
               draw
               onely
               after
               the
               life
               ,
               hath
               lead
               the
               way
               to
               all
               his
               successors
               ,
               who
               care
               not
               for
               his
               Rules
               ,
               but
               give
               themselves
               onely
               to
               imitation
               ;
               and
               this
               is
               the
               cause
               of
               the
               defects
               of
               painting
               at
               this
               day
               .
            
          
        
         
           
           
             CONFERENCE
             LIX
             .
          
           
             
               I.
               Of
               Light.
               II.
               Of
               Age.
               
            
          
           
             
               I.
               Of
               Light.
               
            
             
               I
               Conceive
               (
               with
               a
               learned
               Physitian
               of
               the
               most
               worthy
               Chancellor
               that
               France
               ever
               had
               ,
               in
               his
               Treatise
               of
               this
               subject
               )
               that
               Light
               is
               of
               two
               sorts
               ;
               one
               radical
               and
               essential
               ,
               which
               is
               found
               perfectly
               in
               the
               Stars
               ,
               the
               fire
               ,
               and
               some
               other
               subjects
               ,
               but
               imperfectly
               in
               colour'd
               bodies
               ,
               because
               Colour
               is
               a
               species
               of
               Light
               ;
               The
               other
               secondary
               and
               derivative
               ,
               which
               is
               found
               in
               bodies
               illuminated
               by
               the
               Light.
               Both
               are
               made
               in
               Transparent
               Bodies
               ;
               those
               of
               the
               Stars
               ,
               in
               the
               Heaven
               ,
               and
               that
               of
               flame
               and
               bodies
               ignited
               in
               the
               fire
               ;
               whiteness
               ,
               in
               the
               Air
               ;
               and
               blackness
               ,
               in
               the
               Water
               .
               But
               these
               transparent
               bodies
               must
               be
               condens'd
               ,
               that
               those
               Lights
               and
               Colours
               may
               appear
               ;
               and
               therefore
               the
               principle
               of
               Light
               is
               in
               transparence
               alone
               ,
               whereof
               neither
               purity
               ,
               rarity
               ,
               tenuity
               ,
               nor
               equality
               of
               surfaces
               ,
               are
               the
               causes
               ;
               but
               they
               all
               proceed
               from
               the
               quantity
               of
               matter
               ;
               some
               bodies
               having
               more
               matter
               then
               others
               ,
               not
               by
               rarity
               alone
               ,
               or
               local
               extension
               ,
               but
               by
               formal
               extension
               ,
               or
               internal
               quantity
               ;
               and
               consequently
               ,
               that
               a
               little
               matter
               under
               a
               great
               internal
               quantity
               ,
               is
               the
               principle
               cause
               of
               tenuity
               ,
               rarity
               ,
               and
               transparence
               ,
               to
               which
               the
               evenness
               of
               surfaces
               is
               also
               requisite
               in
               gross
               bodies
               .
               So
               that
               Light
               consists
               in
               a
               proportion
               between
               the
               quantity
               and
               the
               matter
               of
               its
               subject
               ;
               and
               Light
               is
               great
               when
               the
               matter
               is
               little
               under
               a
               great
               quantity
               ,
               as
               in
               the
               Heavens
               ;
               on
               the
               contrary
               ,
               the
               body
               is
               dark
               ,
               when
               a
               very
               small
               quantity
               is
               joyn'd
               to
               a
               great
               deal
               of
               matter
               ;
               as
               is
               seen
               in
               the
               Earth
               .
               To
               prove
               this
               ,
               you
               must
               observe
               that
               all
               simple
               bodies
               are
               luminous
               ,
               excepting
               the
               Earth
               ,
               which
               is
               opake
               ;
               and
               we
               find
               Light
               in
               sundry
               animated
               bodies
               ,
               as
               in
               the
               Eyes
               of
               Cats
               ,
               and
               of
               those
               Indian
               Snailes
               which
               shine
               like
               torches
               ,
               and
               in
               our
               Gloe-wormes
               ,
               whose
               Light
               proceeds
               from
               their
               Spirits
               ;
               which
               being
               of
               a
               middle
               nature
               between
               the
               Body
               and
               the
               Soul
               ,
               are
               the
               least
               material
               thing
               in
               the
               world
               .
               Whence
               it
               follows
               that
               Light
               is
               a
               form
               with
               the
               most
               of
               essence
               amongst
               sensible
               formes
               ,
               as
               obscurity
               hath
               the
               least
               .
            
             
               The
               Second
               said
               ,
               The
               wonder
               of
               
                 Marsilius
                 Ficinus
              
               was
               with
               reason
               ,
               how
               't
               was
               possible
               that
               nothing
               should
               be
               so
               obscure
               as
               Light.
               For
               if
               Transparence
               be
               the
               subject
               of
               it
               ,
               why
               doth
               Crystal
               heated
               red
               hot
               in
               the
               fire
               come
               forth
               more
               luminous
               ,
               and
               less
               transparent
               then
               it
               was
               ?
               The
               same
               may
               be
               said
               of
               Rarity
               ;
               for
               we
               see
               that
               Air
               and
               
                 Aqua
                 Vitae
              
               are
               well
               rarify'd
               by
               the
               fire
               which
               inflames
               them
               ,
               but
               cease
               to
               be
               transparent
               as
               soon
               as
               they
               are
               made
               more
               rare
               and
               luminous
               ;
               which
               is
               an
               evident
               sign
               that
               rarity
               and
               transparence
               are
               not
               causes
               ,
               nor
               yet
               conditions
               of
               Light.
               So
               the
               whole
               remainder
               of
               Heaven
               is
               lucid
               ;
               but
               
               onely
               the
               less
               rare
               parts
               ,
               and
               such
               as
               you
               might
               call
               vapours
               in
               respect
               of
               the
               pure
               Air.
               And
               the
               light
               which
               proceeds
               from
               the
               Sun
               ,
               the
               most
               luminous
               of
               all
               those
               celestial
               bodies
               ,
               would
               never
               be
               visible
               ,
               but
               be
               depriv'd
               of
               all
               its
               effects
               which
               are
               heating
               and
               enlightning
               ,
               if
               it
               were
               not
               reflected
               by
               some
               solid
               body
               .
               Then
               it
               not
               onely
               appears
               ,
               but
               exerts
               its
               activity
               .
               And
               if
               things
               be
               produc'd
               by
               the
               same
               causes
               which
               preserve
               and
               multiply
               them
               ,
               the
               solidity
               of
               burning
               mirrors
               made
               of
               Steel
               ,
               the
               hardest
               of
               all
               metals
               ,
               which
               make
               the
               Sun-beams
               do
               more
               then
               their
               own
               nature
               empowers
               them
               to
               ,
               shews
               sufficiently
               that
               their
               Light
               cannot
               arise
               from
               a
               rare
               and
               diaphanous
               cause
               .
               Nor
               may
               the
               Light
               of
               rotten
               wood
               be
               assign'd
               to
               its
               rarity
               alone
               ,
               since
               many
               other
               bodies
               of
               greater
               rarity
               shine
               not
               at
               all
               ;
               nor
               that
               of
               Gloe-worms
               and
               Cats
               Eyes
               to
               their
               spirits
               ,
               since
               the
               flesh
               of
               some
               animals
               shines
               after
               their
               death
               ;
               as
               't
               is
               affirm'd
               of
               Oxen
               ,
               that
               have
               frequently
               eaten
               a
               sort
               of
               Moon-wort
               ;
               and
               not
               onely
               the
               scales
               of
               divers
               fishes
               shine
               after
               separation
               from
               their
               bodies
               ,
               but
               sparkles
               of
               fire
               issue
               from
               the
               hair
               of
               some
               persons
               in
               great
               droughts
               ,
               whereunto
               the
               spirits
               contribute
               nothing
               .
               Which
               would
               perswade
               me
               to
               believe
               ,
               that
               Light
               is
               a
               Form
               ,
               to
               the
               introduction
               whereof
               several
               conditions
               are
               requisite
               ,
               according
               to
               the
               diversity
               of
               subjects
               ;
               just
               as
               we
               see
               the
               Souls
               of
               some
               irrational
               creatures
               need
               great
               dispositions
               for
               their
               reception
               ,
               a
               Brain
               ,
               a
               Heart
               ,
               and
               a
               Liver
               ,
               with
               their
               dependances
               ;
               whereas
               others
               ,
               as
               Insects
               ,
               require
               lesse
               ,
               and
               are
               contented
               with
               something
               that
               may
               supply
               this
               defect
               ;
               some
               are
               generated
               in
               an
               instant
               ,
               without
               any
               apparent
               preparation
               ,
               as
               Frogs
               in
               a
               summer
               showre
               ;
               and
               therefore
               to
               assign
               the
               cause
               of
               Light
               ,
               is
               to
               seek
               the
               reason
               of
               Formes
               ,
               which
               is
               unknown
               to
               us
               .
               Which
               similitude
               the
               vulgar
               speech
               confirmes
               ;
               for
               the
               people
               say
               ,
               The
               Candle
               is
               dead
               when
               it
               is
               extinguish'd
               ,
               presupposing
               that
               it
               had
               life
               before
               ;
               as
               an
               Animal
               hath
               so
               long
               as
               its
               form
               is
               conjoyn'd
               with
               its
               body
               .
               Moreover
               ,
               Fire
               hath
               a
               Locall
               Motion
               (
               as
               Animals
               have
               )
               to
               obtain
               its
               food
               .
            
             
               The
               Third
               said
               ,
               Light
               is
               a
               substance
               ;
               for
               it
               was
               created
               by
               God
               ;
               but
               't
               is
               a
               Sixth
               Essence
               ,
               more
               subtile
               then
               that
               of
               Heaven
               ,
               which
               is
               call'd
               a
               Quintessence
               in
               respect
               of
               the
               Four
               Elements
               .
               A
               substance
               which
               subsisted
               before
               the
               Sun
               ,
               having
               been
               created
               three
               dayes
               before
               it
               ;
               and
               nothing
               hinders
               but
               it
               may
               be
               communicated
               in
               a
               moment
               from
               Heaven
               to
               Earth
               ,
               since
               the
               intentional
               species
               of
               visible
               things
               is
               so
               .
               Indeed
               ,
               whereunto
               shall
               we
               attribute
               the
               effect
               of
               Light
               ,
               which
               heats
               at
               distance
               ,
               and
               blinds
               being
               too
               great
               ,
               which
               colours
               and
               gives
               ornament
               to
               the
               Universe
               ,
               if
               it
               be
               not
               a
               substance
               ?
               And
               the
               Penetration
               of
               Dimension
               ,
               objected
               hereunto
               ,
               is
               salv'd
               by
               saying
               that
               it
               hath
               no
               more
               place
               here
               ,
               then
               when
               an
               Iron
               is
               red
               hot
               with
               the
               Fire
               ,
               which
               yet
               none
               will
               affirm
               to
               be
               an
               accident
               ;
               and
               neverthelesse
               it
               enters
               into
               the
               whole
               substance
               of
               the
               Iron
               ,
               and
               Light
               with
               it
               ;
               for
               't
               is
               transparent
               and
               luminous
               at
               its
               centre
               when
               't
               is
               throughly
               heated
               in
               the
               Fire
               .
            
             
             
               The
               Fourth
               said
               ,
               The
               excellence
               of
               Light
               appears
               ,
               in
               that
               nothing
               hath
               greater
               resemblance
               with
               the
               Deity
               .
               Which
               made
               some
               Heathen
               Philosophers
               say
               ,
               that
               Light
               is
               Gods
               Body
               ,
               and
               Truth
               his
               Soul.
               Moreover
               ,
               the
               Scripture
               teaches
               us
               ,
               
                 that
                 God
                 dwells
                 in
                 inaccessible
                 Light.
              
               And
               the
               blessed
               Spirits
               are
               stil'd
               Angels
               of
               Light
               ,
               as
               Daemons
               Spirits
               of
               darknesse
               .
               Light
               enlivens
               and
               animates
               all
               things
               ,
               it
               rejoyces
               all
               Creatures
               by
               its
               presence
               ;
               Birds
               begin
               to
               sing
               ,
               and
               even
               flowers
               to
               display
               their
               beauties
               at
               its
               arrival
               .
               And
               because
               Nothing
               gives
               what
               it
               hath
               not
               ,
               therefore
               some
               have
               conceiv'd
               ,
               that
               Light
               ,
               the
               enlivener
               of
               all
               the
               world
               ,
               is
               it self
               indu'd
               with
               life
               ,
               and
               that
               't
               is
               the
               Universal
               Spirit
               ,
               and
               the
               Soul
               of
               the
               whole
               world
               .
               Whence
               Plato
               ,
               in
               his
               timaeus
               ,
               brings
               no
               other
               argument
               to
               prove
               that
               Fire
               is
               an
               Animal
               ,
               but
               that
               it
               is
               luminous
               .
               And
               ,
               in
               the
               sixth
               Book
               of
               his
               Common-wealth
               ,
               he
               makes
               the
               Sun
               (
               who
               is
               the
               known
               Father
               of
               all
               living
               things
               )
               the
               son
               of
               Light
               ;
               without
               which
               Pythagoras
               forbad
               to
               do
               any
               thing
               .
               Moreover
               ,
               it
               hath
               no
               contrary
               ;
               Darkness
               being
               oppos'd
               to
               it
               onely
               privatively
               .
               For
               its
               being
               is
               so
               excellent
               that
               Nature
               found
               not
               her self
               so
               able
               to
               make
               any
               thing
               that
               might
               be
               equall'd
               with
               it
               ,
               that
               might
               alter
               and
               corrupt
               it
               ,
               as
               the
               nature
               of
               Contraries
               require
               ;
               whereas
               all
               Qualities
               have
               each
               their
               particular
               enemy
               .
               And
               't
               is
               upon
               this
               very
               reason
               that
               Light
               acts
               in
               an
               instant
               ;
               because
               having
               no
               contrary
               quality
               to
               expel
               from
               its
               subject
               ,
               it
               needs
               no
               time
               or
               successive
               motion
               ,
               which
               is
               necessary
               to
               other
               qualities
               ,
               as
               to
               heat
               ,
               to
               warm
               cold
               water
               .
            
             
               The
               Fifth
               said
               ,
               Light
               is
               a
               real
               form
               produc'd
               in
               the
               medium
               by
               a
               luminous
               body
               ;
               Aristotle
               calls
               it
               the
               act
               of
               the
               Perspicuum
               as
               it
               is
               Perspicuum
               .
               This
               Form
               is
               accidental
               ,
               and
               falls
               under
               the
               head
               of
               Patible
               Qualities
               ,
               because
               't
               is
               sensible
               by
               it self
               ,
               which
               is
               the
               property
               of
               accidents
               alone
               ;
               (
               whereas
               substance
               is
               not
               sensible
               ,
               (
               that
               is
               ,
               falls
               not
               under
               the
               perception
               of
               sense
               )
               but
               by
               means
               of
               accidents
               ;
               )
               and
               as
               it
               is
               the
               principle
               of
               action
               ,
               which
               belongs
               onely
               to
               a
               Quality
               .
               For
               it
               cannot
               be
               a
               corporeal
               substance
               ,
               and
               Democritus
               and
               Epicurus
               conceiv'd
               ,
               saying
               ,
               that
               Light
               is
               an
               Emanation
               of
               particles
               ,
               or
               little
               bodies
               from
               a
               lucid
               body
               ;
               or
               as
               they
               who
               make
               it
               a
               species
               of
               fire
               ,
               which
               they
               divide
               into
               That
               which
               burnes
               and
               shines
               ;
               That
               which
               burns
               and
               shines
               not
               ,
               and
               That
               which
               shines
               but
               burns
               not
               ,
               which
               is
               this
               Light.
               For
               no
               natural
               body
               is
               mov'd
               in
               an
               instant
               ,
               nor
               in
               all
               sorts
               of
               places
               ,
               as
               Light
               is
               ;
               but
               they
               have
               all
               a
               certain
               difference
               of
               position
               or
               tendency
               ,
               some
               towards
               the
               centre
               ,
               others
               towards
               the
               circumference
               ,
               and
               others
               circularly
               .
            
             
               The
               Sixth
               said
               ,
               'T
               is
               true
               ,
               Light
               is
               not
               of
               the
               nature
               of
               our
               sublunary
               bodies
               ,
               for
               it
               is
               not
               generated
               and
               corrupted
               as
               they
               are
               .
               It
               is
               not
               generated
               ,
               since
               generation
               is
               effected
               by
               corruption
               of
               one
               form
               ,
               and
               introduction
               of
               another
               .
               But
               we
               have
               instances
               of
               incorruptible
               Light
               even
               here
               below
               ;
               as
               that
               in
               the
               Temple
               of
               Venus
               ,
               which
               could
               not
               be
               extinguish'd
               nor
               consum'd
               ,
               though
               neither
               oyle
               nor
               wick
               were
               put
               to
               it
               ;
               and
               
               that
               other
               found
               in
               a
               Sepulchre
               where
               it
               had
               burn'd
               for
               fifteen
               hundred
               years
               ,
               but
               as
               soon
               as
               it
               took
               Air
               went
               out
               .
               And
               indeed
               the
               subtilety
               and
               activity
               of
               Fire
               is
               such
               ,
               that
               it
               may
               be
               reasonably
               conceiv'd
               to
               attract
               the
               sulphurous
               vapours
               for
               its
               subsistence
               ,
               which
               are
               in
               all
               parts
               of
               the
               Air
               ,
               but
               especially
               in
               Mines
               ,
               whose
               various
               qualities
               produce
               the
               diversity
               of
               subterraneal
               fires
               ,
               as
               to
               their
               lasting
               continuance
               ,
               and
               interval
               ;
               which
               some
               compare
               to
               the
               intermitting
               fevers
               excited
               in
               our
               bodies
               by
               a
               praeternatural
               heat
               .
            
          
           
             
               II.
               Of
               Age.
               
            
             
               Of
               the
               Second
               Point
               it
               was
               said
               ,
               That
               Age
               is
               the
               measure
               of
               the
               Natural
               Changes
               whereunto
               Man
               is
               subject
               by
               the
               principles
               of
               his
               being
               ,
               which
               are
               various
               according
               to
               every
               ones
               particular
               constitution
               ;
               some
               being
               puberes
               ,
               having
               a
               beard
               ,
               or
               grey
               haires
               ,
               or
               such
               other
               tokens
               ,
               sooner
               then
               others
               ,
               according
               to
               the
               diversity
               of
               their
               first
               conformation
               :
               Whence
               ariseth
               that
               of
               their
               division
               .
               Aristotle
               ,
               following
               Hippocrates
               ,
               divides
               them
               into
               Youth
               ,
               Middle
               Age
               ,
               and
               Old
               Age
               ;
               or
               according
               to
               Galen
               ,
               into
               Infancy
               or
               Child-hood
               ,
               vigour
               ,
               or
               Man-hood
               ,
               or
               old
               age
               ;
               or
               according
               to
               most
               ,
               they
               are
               divided
               into
               Adolescence
               ,
               Youth
               ,
               the
               Age
               of
               Consistence
               ,
               and
               Old
               Age.
               Adolescence
               comprehends
               Infancy
               ,
               which
               reacheth
               to
               the
               seventh
               year
               ;
               Puerility
               ,
               which
               reacheth
               to
               the
               fourteenth
               year
               ;
               Puberty
               ,
               which
               reacheth
               to
               the
               eighteenth
               ;
               and
               that
               which
               is
               call'd
               by
               the
               general
               name
               ,
               Adolescence
               ,
               reaching
               to
               the
               five
               and
               twentieth
               ;
               Youth
               ,
               which
               is
               the
               flower
               of
               Age
               ,
               is
               reckon'd
               from
               twenty
               five
               to
               thirty
               three
               years
               of
               age
               ;
               Virile
               ,
               and
               Consistent
               Age
               ,
               from
               thirty
               five
               to
               forty
               eight
               ,
               where
               Old
               Age
               begins
               ,
               which
               is
               either
               green
               ,
               middle
               ,
               or
               decrepit
               .
               These
               Four
               Ages
               are
               the
               Four
               Wheeles
               of
               our
               Life
               ,
               whose
               mutations
               they
               denote
               ;
               the
               First
               ,
               being
               nearest
               the
               original
               ,
               hot
               and
               moist
               ,
               symbolizing
               with
               the
               blood
               ;
               the
               Second
               ,
               hot
               and
               dry
               ,
               with
               Choler
               ;
               the
               Third
               ,
               cold
               and
               dry
               ,
               with
               melancholy
               ;
               the
               Fourth
               ,
               cold
               and
               moist
               ,
               with
               Phlegme
               ,
               which
               being
               contrary
               to
               the
               radical
               humidity
               leads
               to
               death
               .
               Now
               if
               it
               be
               true
               (
               that
               they
               say
               )
               that
               life
               is
               a
               punishment
               ,
               and
               an
               Abridgement
               of
               miseries
               ,
               Old
               Age
               ,
               as
               being
               nearest
               the
               haven
               and
               the
               end
               of
               infelicities
               ,
               is
               the
               most
               desirable
               .
               Moreover
               ,
               being
               the
               most
               perfect
               by
               its
               experiences
               ,
               and
               alone
               capable
               to
               judge
               of
               the
               goodnesse
               of
               Ages
               ,
               't
               is
               fit
               we
               refer
               our selves
               to
               the
               goodnesse
               of
               its
               judgement
               ,
               as
               well
               in
               this
               point
               as
               in
               all
               others
               .
            
             
               The
               Second
               said
               ,
               Since
               to
               live
               is
               to
               act
               ,
               the
               most
               perfect
               and
               delightful
               of
               all
               the
               Ages
               of
               life
               is
               that
               in
               which
               the
               functions
               of
               body
               and
               mind
               (
               whereof
               we
               consist
               )
               are
               best
               exercis'd
               ;
               as
               they
               are
               in
               Youth
               (
               which
               alone
               seems
               to
               dispute
               preheminence
               with
               Old
               Age
               )
               not
               onely
               by
               reason
               of
               the
               bodily
               health
               and
               vigor
               which
               it
               possesses
               in
               perfection
               ,
               and
               which
               supplies
               Spirits
               and
               Courage
               for
               brave
               deeds
               ,
               whereof
               that
               declining
               Age
               (
               which
               is
               it self
               a
               necessary
               and
               incurable
               malady
               )
               is
               incapable
               ;
               but
               also
               in
               regard
               of
               the
               actions
               of
               the
               mind
               which
               is
               far
               more
               
               lively
               ,
               inventive
               ,
               and
               industrious
               in
               young
               persons
               then
               in
               old
               ,
               whose
               wit
               wears
               out
               ,
               grows
               worse
               with
               the
               body
               ;
               whence
               came
               that
               so
               true
               Proverb
               ,
               That
               old
               men
               are
               twice
               children
               .
               For
               't
               is
               a
               disparagement
               to
               the
               original
               of
               wisdom
               ,
               to
               deduce
               it
               from
               infirmity
               ,
               to
               name
               that
               ripe
               which
               is
               rotten
               ,
               and
               to
               believe
               that
               good
               counsels
               can
               come
               only
               from
               the
               defect
               of
               natural
               heat
               ,
               since
               according
               to
               his
               judgement
               who
               hath
               best
               described
               wisdom
               ,
               old
               age
               causes
               as
               many
               wrinkles
               in
               the
               mind
               as
               in
               the
               face
               ;
               and
               we
               see
               no
               souls
               but
               as
               they
               grow
               old
               smell
               sowre
               and
               musty
               ,
               and
               acquire
               abundance
               of
               vices
               and
               evil
               habits
               ,
               of
               which
               Covetousness
               alone
               inseparable
               from
               old
               age
               (
               which
               shews
               its
               weakness
               of
               judgement
               ,
               to
               scrape
               together
               with
               infinite
               travel
               what
               must
               shortly
               be
               forsaken
               )
               is
               not
               less
               hurtful
               to
               the
               State
               then
               all
               the
               irregularities
               of
               youth
               .
               Now
               if
               the
               supream
               good
               be
               in
               the
               Sciences
               ,
               then
               the
               young
               men
               must
               infallibly
               carry
               the
               cause
               ;
               since
               sharpness
               of
               wit
               ,
               strength
               of
               phancy
               ,
               and
               goodness
               of
               memory
               ,
               (
               of
               which
               old
               men
               are
               wholly
               destitute
               )
               and
               ability
               to
               undergo
               the
               tediousness
               of
               Lucubration
               ,
               are
               requisite
               to
               their
               acquisition
               .
               If
               it
               consists
               in
               a
               secret
               complacency
               which
               we
               receive
               from
               the
               exercise
               of
               vertuous
               actions
               ,
               then
               young
               men
               ,
               who
               ,
               according
               to
               Chancellor
               Bacon
               ,
               excel
               in
               morality
               ,
               will
               carry
               it
               from
               old
               men
               ;
               it
               being
               certain
               that
               the
               best
               actions
               of
               life
               are
               perform'd
               between
               twenty
               and
               thirty
               years
               of
               age
               ,
               or
               thereabouts
               ,
               which
               was
               the
               age
               at
               which
               Adam
               was
               created
               in
               Paradise
               ;
               as
               our
               Lord
               accomplish'd
               the
               mystery
               of
               our
               Redemption
               at
               the
               age
               of
               33
               years
               ,
               which
               shall
               also
               be
               the
               age
               at
               which
               the
               blessed
               shall
               rise
               up
               to
               glory
               ,
               when
               every
               one
               shall
               enjoy
               a
               perfect
               youth
               (
               such
               as
               given
               to
               the
               Angels
               )
               and
               put
               off
               old
               age
               ,
               which
               being
               not
               much
               different
               from
               death
               ,
               may
               (
               as
               well
               as
               that
               )
               be
               call'd
               the
               wages
               of
               sin
               ;
               since
               if
               our
               first
               Parent
               had
               persisted
               in
               the
               state
               of
               Innocence
               ,
               we
               should
               have
               possess'd
               the
               glory
               of
               perpetual
               undeclining
               Youth
               .
               Moreover
               ,
               't
               is
               at
               this
               Age
               that
               the
               greatest
               personages
               have
               manifested
               themselves
               ;
               we
               have
               seen
               but
               few
               old
               Conquerors
               ,
               and
               if
               there
               be
               any
               ,
               he
               hath
               this
               of
               Alexander
               ,
               that
               he
               aspires
               to
               the
               conquest
               of
               another
               world
               ,
               not
               having
               long
               to
               live
               in
               this
               .
               Wherefore
               in
               stead
               of
               pretending
               any
               advantage
               over
               the
               other
               ages
               ,
               old
               men
               should
               rather
               be
               contented
               that
               people
               do
               not
               use
               them
               as
               those
               of
               Cea
               and
               the
               Massagetes
               ,
               who
               knock'd
               them
               on
               the
               head
               ,
               or
               the
               ancient
               Romans
               who
               cast
               them
               head-long
               from
               a
               Bridge
               into
               Tiber
               ,
               accounting
               it
               an
               act
               of
               piety
               to
               deliver
               them
               from
               life
               ,
               whose
               length
               was
               displeasing
               to
               the
               Patriarchs
               ;
               the
               Scripture
               saying
               ,
               that
               they
               dy'd
               full
               of
               days
               .
            
             
               The
               Third
               said
               ,
               That
               the
               innocence
               of
               Infants
               should
               make
               us
               desire
               their
               age
               ;
               considering
               that
               our
               Lord
               requires
               that
               we
               be
               like
               them
               ,
               if
               we
               would
               enter
               into
               his
               Kingdom
               ;
               and
               the
               Word
               of
               God
               speaks
               to
               us
               as
               we
               do
               to
               children
               .
               Moreover
               ,
               since
               Nature
               could
               not
               perpetuate
               infancy
               ,
               she
               hath
               found
               no
               sweeter
               Anodyne
               to
               the
               miseries
               and
               sadnesses
               of
               old
               people
               
               then
               the
               sight
               of
               children
               ,
               (
               whom
               they
               extreamly
               love
               )
               and
               then
               the
               memory
               of
               things
               done
               or
               learn'd
               in
               their
               non-age
               ;
               which
               the
               less
               distant
               it
               is
               from
               its
               source
               ,
               the
               Deity
               ,
               the
               more
               it
               partakes
               thereof
               .
            
             
               The
               Fourth
               said
               ,
               Youth
               hath
               too
               many
               extravagancies
               ,
               to
               be
               accounted
               happy
               ;
               nor
               can
               Child-hood
               and
               Old-age
               deserve
               that
               title
               ,
               since
               't
               would
               be
               contrary
               to
               the
               order
               of
               nature
               if
               the
               extreams
               contain'd
               more
               perfection
               then
               that
               which
               is
               in
               the
               middle
               ,
               where
               she
               hath
               establish'd
               the
               vertue
               of
               all
               things
               .
               For
               as
               for
               Child-hood
               ,
               its
               weakness
               sufficiently
               shews
               that
               it
               hath
               not
               wherewith
               to
               content
               it self
               ,
               since
               it
               needs
               the
               help
               of
               others
               ,
               and
               is
               an
               object
               of
               pity
               ,
               a
               passion
               that
               never
               arises
               but
               from
               misery
               .
               There
               's
               no
               commendation
               in
               its
               innocence
               ,
               which
               depends
               upon
               impotence
               ,
               and
               the
               imperfection
               of
               the
               souls
               operations
               ;
               and
               they
               as
               much
               want
               the
               will
               and
               power
               to
               do
               well
               as
               the
               intention
               and
               means
               to
               do
               ill
               .
               But
               true
               Innocence
               consists
               in
               the
               action
               of
               difficult
               good
               .
               If
               Infancy
               hath
               no
               apprehension
               of
               the
               future
               ,
               it
               receives
               the
               present
               evil
               with
               much
               more
               pain
               ,
               and
               shews
               it self
               as
               sensible
               to
               the
               least
               displeasures
               ,
               as
               incapable
               of
               consolation
               and
               prudence
               to
               avoid
               them
               ;
               if
               it
               wants
               fear
               (
               though
               indeed
               every
               thing
               terrifies
               it
               )
               the
               hope
               of
               good
               to
               come
               never
               anticipates
               and
               prolongs
               its
               enjoyment
               .
               In
               a
               word
               ,
               he
               cannot
               be
               happy
               who
               hath
               not
               the
               knowledge
               of
               his
               happiness
               ,
               which
               Children
               cannot
               have
               while
               they
               want
               the
               use
               of
               Reason
               ,
               which
               is
               peculiar
               to
               Man.
               Old-age
               ,
               which
               is
               a
               second
               Childhood
               (
               and
               the
               more
               to
               be
               dislik'd
               in
               that
               it
               always
               grows
               worse
               )
               partakes
               all
               the
               defects
               of
               the
               first
               age
               ,
               and
               hath
               this
               besides
               ,
               that
               the
               desires
               awakened
               by
               the
               remembrance
               of
               pass'd
               conrentments
               are
               constantly
               jarring
               with
               his
               impotence
               ;
               and
               the
               ardency
               of
               getting
               and
               possessing
               hath
               a
               perpetual
               contract
               with
               the
               necessity
               of
               forsaking
               and
               losing
               ;
               pains
               and
               aches
               ,
               the
               forerunners
               of
               death
               ,
               daily
               attempt
               his
               patience
               ,
               and
               there
               's
               no
               hope
               of
               other
               cure
               but
               the
               extremity
               of
               all
               evils
               ,
               not-being
               .
               Infancy
               therefore
               is
               like
               the
               Spring
               ,
               which
               hath
               only
               flowers
               ,
               and
               expects
               the
               fruits
               afterwards
               ;
               't
               is
               an
               age
               of
               hope
               ,
               without
               enjoyment
               ;
               Youth
               hath
               only
               Summer
               fruits
               ,
               of
               little
               lasting
               ;
               Old-age
               is
               a
               Winter
               ,
               without
               either
               flowers
               ,
               or
               fruits
               ,
               hath
               nothing
               but
               present
               evils
               in
               possession
               ,
               is
               to
               fear
               all
               ,
               and
               to
               lose
               all
               .
               But
               Virility
               or
               Manhood
               holds
               the
               middle
               between
               them
               both
               ,
               and
               resembles
               Autumn
               ,
               denoted
               by
               the
               horn
               of
               Plenty
               ,
               possesses
               the
               happiness
               of
               life
               ,
               enjoys
               the
               present
               goods
               ,
               and
               by
               hope
               anticipates
               those
               to
               come
               ;
               the
               soul
               in
               this
               age
               commonly
               corresponds
               with
               the
               body
               ;
               its
               faculties
               make
               an
               agreeable
               symphonie
               with
               the
               actions
               hereof
               ,
               and
               the
               sweet
               union
               of
               a
               reciprocal
               complacency
               .
               On
               the
               contrary
               ,
               in
               childhood
               the
               soul
               seems
               not
               yet
               well
               tun'd
               to
               the
               body
               ;
               in
               adolescence
               it
               always
               jars
               with
               the
               appetites
               of
               the
               Senses
               ;
               and
               in
               old
               age
               it
               altogether
               disagrees
               with
               it self
               ,
               and
               by
               a
               sudden
               departure
               endeavours
               to
               have
               its
               part
               separately
               .
            
          
        
         
           
           
             CONFERENCE
             LX.
             
          
           
             
               I.
               Of
               Quintessence
               .
               II.
               Which
               is
               the
               most
               in
               esteem
               ,
               Knowledge
               or
               Vertue
               .
            
          
           
             
               I.
               Of
               Quintessence
               .
            
             
               THe
               mind
               of
               man
               ,
               as
               it
               is
               the
               purer
               part
               of
               him
               ,
               so
               it
               is
               always
               pleas'd
               with
               that
               which
               is
               most
               pure
               .
               In
               conversation
               it
               loves
               the
               most
               refin'd
               ,
               and
               prefers
               simplicity
               ,
               which
               is
               most
               pure
               ,
               above
               the
               windings
               and
               double-dealings
               of
               deceivers
               .
               Amongst
               Metals
               it
               prefers
               Gold
               and
               Silver
               ,
               which
               are
               the
               purest
               ,
               above
               Lead
               ,
               Iron
               ,
               and
               other
               imperfect
               and
               course
               Minerals
               .
               In
               food
               ,
               Physick
               and
               the
               stomack
               of
               the
               diseased
               chuse
               that
               which
               is
               most
               freed
               from
               its
               gross
               and
               unprofitable
               parts
               .
               Among
               sounds
               ,
               the
               most
               subtile
               are
               the
               most
               charming
               .
               Among
               artificial
               things
               ,
               we
               find
               more
               sprightliness
               in
               the
               gracefulness
               of
               small
               works
               then
               in
               others
               .
               In
               the
               Sciences
               ,
               the
               more
               subtile
               a
               reason
               is
               ,
               the
               more
               't
               is
               applauded
               .
               But
               being
               health
               is
               the
               greatest
               ,
               yea
               the
               only
               true
               good
               ,
               being
               the
               foundation
               of
               all
               the
               rest
               ;
               and
               sickness
               the
               greatest
               ,
               yea
               the
               only
               real
               evil
               of
               our
               life
               ;
               therefore
               our
               minds
               have
               herein
               most
               sought
               after
               subtilety
               ,
               especially
               to
               subtilize
               aliments
               and
               medicaments
               ;
               not
               but
               that
               there
               may
               be
               a
               quintessence
               as
               well
               drawn
               from
               other
               things
               ,
               but
               it
               would
               not
               be
               so
               useful
               .
               Now
               't
               is
               to
               be
               observ'd
               that
               this
               word
               is
               taken
               either
               generally
               for
               any
               body
               depurated
               from
               its
               more
               course
               matter
               ,
               as
               Spirits
               ,
               Waters
               ,
               and
               Oyls
               ;
               excluding
               Magisteries
               which
               retain
               the
               intire
               substance
               of
               the
               bodies
               from
               whence
               they
               are
               taken
               ,
               only
               render'd
               more
               active
               by
               its
               subtilization
               :
               or
               else
               it
               is
               taken
               properly
               ;
               and
               in
               this
               acception
               Quintessence
               is
               some
               thing
               different
               from
               all
               this
               ,
               and
               is
               compar'd
               to
               the
               soul
               which
               informs
               the
               body
               .
            
             
               The
               Second
               said
               ,
               That
               in
               every
               compound
               body
               there
               is
               a
               mixture
               of
               substance
               ,
               besides
               that
               of
               qualities
               ;
               whence
               arise
               the
               occult
               properties
               and
               forms
               of
               things
               ,
               which
               is
               their
               fifth
               Essence
               :
               't
               is
               no
               Body
               ,
               for
               it
               takes
               not
               up
               place
               ;
               nor
               yet
               a
               Spirit
               ,
               since
               't
               is
               found
               also
               in
               inanimate
               bodies
               ;
               but
               some
               thing
               of
               a
               middle
               nature
               between
               both
               ,
               and
               neither
               one
               nor
               the
               other
               .
               Of
               which
               kind
               we
               want
               not
               examples
               in
               Nature
               ;
               Shadow
               ,
               the
               Image
               in
               a
               Glass
               ,
               yea
               all
               intentional
               species
               ,
               are
               neither
               body
               nor
               spirit
               .
               Now
               that
               it
               takes
               not
               up
               place
               ,
               may
               be
               prov'd
               ;
               because
               a
               bottle
               of
               Wine
               expos'd
               unstop'd
               to
               the
               air
               ,
               is
               not
               diminish'd
               in
               its
               quantity
               ,
               yet
               lofes
               its
               taste
               ,
               smell
               ,
               and
               other
               qualities
               ;
               by
               which
               change
               it
               becomes
               another
               thing
               from
               what
               it
               was
               before
               ;
               an
               evidence
               that
               it
               hath
               lost
               its
               form
               ,
               which
               is
               nothing
               else
               but
               the
               Quintessence
               we
               speak
               of
               ;
               and
               should
               another
               body
               receive
               the
               same
               it
               would
               have
               the
               qualities
               the
               Wine
               lost
               ,
               which
               after
               separation
               of
               them
               is
               no
               more
               Wine
               then
               the
               
               carcase
               of
               a
               man
               is
               a
               man
               after
               his
               soul
               is
               departed
               .
               Moreover
               ,
               that
               which
               nourishes
               in
               food
               is
               not
               a
               body
               ,
               but
               the
               form
               or
               quintessence
               of
               it
               ;
               since
               by
               the
               observation
               of
               the
               most
               Inquisitive
               ,
               't
               is
               found
               that
               the
               excrements
               of
               all
               the
               concoctions
               equal
               the
               aliments
               both
               in
               weight
               and
               quantity
               ,
               as
               the
               Urine
               of
               Drunkards
               is
               commonly
               as
               much
               as
               the
               Wine
               they
               have
               drunk
               ,
               and
               Mineral
               waters
               are
               voided
               in
               the
               same
               quantity
               that
               they
               were
               taken
               .
               This
               fifth
               Essence
               is
               found
               every
               where
               ,
               in
               the
               Elements
               and
               in
               compound
               bodies
               .
               In
               those
               't
               is
               the
               purest
               of
               the
               Element
               impregnated
               with
               the
               Universal
               Spirit
               ;
               in
               these
               't
               is
               likewise
               the
               purest
               part
               of
               the
               compound
               animated
               by
               the
               same
               Spirit
               .
            
             
               The
               Third
               said
               ,
               There
               is
               no
               other
               Quintessence
               but
               the
               Heaven
               in
               comparison
               of
               the
               Elements
               ;
               in
               the
               mixtion
               whereof
               ,
               the
               Heaven
               concurs
               as
               an
               universal
               Agent
               ,
               whose
               influence
               (
               which
               is
               the
               soul
               of
               the
               World
               )
               determining
               the
               matter
               informs
               and
               renders
               it
               active
               ;
               thus
               the
               Stars
               produce
               Metals
               even
               in
               the
               centre
               of
               the
               Earth
               .
               Hence
               the
               world
               Heaven
               is
               taken
               by
               Chymists
               for
               Quintessence
               ,
               because
               of
               the
               simplicity
               and
               activity
               common
               both
               to
               the
               one
               and
               the
               other
               .
               But
               ,
               because
               it
               cannot
               fall
               under
               the
               cognisance
               of
               our
               Senses
               ,
               in
               regard
               of
               its
               aethereal
               nature
               ,
               the
               most
               searching
               Naturalists
               give
               its
               name
               to
               the
               most
               subtile
               extracts
               ,
               especially
               such
               as
               are
               made
               by
               fire
               ;
               although
               the
               same
               be
               not
               eternal
               ,
               as
               Quintessence
               ought
               to
               be
               ,
               but
               only
               of
               long
               duration
               .
            
             
               The
               Fourth
               said
               ,
               'T
               is
               the
               humour
               of
               unsetled
               heads
               ,
               instead
               of
               cultivating
               the
               precepts
               of
               antiquity
               ,
               to
               go
               about
               to
               fabricate
               new
               ;
               and
               hence
               comes
               the
               contemplation
               and
               the
               extraction
               of
               Quintessences
               .
               For
               (
               besides
               that
               't
               is
               not
               certain
               that
               what
               is
               drawn
               out
               of
               a
               Plant
               was
               there
               before
               ;
               it
               being
               probable
               that
               the
               action
               of
               the
               fire
               may
               have
               introduc'd
               it
               in
               part
               ,
               or
               in
               whole
               ,
               into
               the
               compositum
               )
               this
               Quintessence
               hath
               not
               the
               conditions
               requisite
               to
               merit
               that
               name
               ,
               because
               it
               has
               both
               first
               and
               second
               qualities
               ;
               and
               consequently
               is
               not
               only
               corporeal
               ,
               but
               also
               corruptible
               .
               And
               if
               it
               were
               incorruptible
               ,
               it
               would
               be
               wholly
               unprofitable
               ,
               yea
               hurtful
               to
               mans
               body
               ,
               since
               it
               could
               not
               be
               chang'd
               or
               alter'd
               by
               it
               ,
               and
               none
               but
               poysons
               are
               such
               .
               For
               Medicaments
               and
               aliments
               are
               alter'd
               by
               our
               nature
               .
               But
               however
               ,
               the
               Empyrema
               or
               Adustion
               which
               these
               Quintessences
               commonly
               acquire
               in
               the
               fire
               renders
               their
               activity
               too
               great
               and
               disproportionate
               to
               our
               temper
               :
               Which
               is
               the
               cause
               that
               things
               already
               excessive
               in
               quality
               ,
               as
               Salt
               and
               Vitriol
               ▪
               are
               very
               hurtful
               being
               made
               into
               Quintessences
               ;
               because
               there
               is
               no
               more
               proportion
               between
               them
               and
               us
               .
               And
               therefore
               I
               am
               of
               the
               judgement
               of
               the
               Vulgar
               ,
               who
               never
               speak
               of
               those
               drawers
               of
               Quintessences
               but
               with
               contempt
               ,
               considering
               that
               they
               make
               profession
               of
               a
               thing
               which
               is
               not
               ;
               and
               which
               if
               there
               were
               any
               such
               ,
               would
               be
               either
               unprofitable
               or
               hurtful
               .
            
             
             
               The
               Fifth
               said
               ,
               That
               the
               Chymical
               Quintessence
               is
               an
               aethereal
               ,
               celestial
               ,
               and
               most
               subtile
               substance
               ,
               compos'd
               of
               the
               
                 Salt
                 ,
                 Sulphur
              
               and
               Mercury
               of
               bodies
               dissolv'd
               ,
               spoil'd
               of
               all
               their
               elementary
               qualities
               ,
               corruptible
               and
               mortal
               ,
               united
               to
               a
               spiritual
               body
               ,
               or
               corporeal
               spirit
               ,
               which
               is
               the
               medium
               and
               bond
               uniting
               bodies
               and
               spirits
               in
               nature
               ;
               and
               call'd
               by
               some
               ,
               for
               its
               rarity
               ,
               Elixir
               ;
               for
               its
               wonderful
               use
               in
               preserving
               the
               health
               of
               mans
               body
               ,
               the
               Sovereign
               Medicine
               by
               which
               they
               hold
               that
               youth
               may
               be
               restor'd
               ,
               and
               all
               sorts
               of
               diseases
               cur'd
               ;
               it
               not
               being
               requisite
               in
               its
               action
               that
               it
               be
               alter'd
               by
               our
               natural
               heat
               ,
               which
               ,
               on
               the
               contrary
               ,
               it
               changes
               and
               perfectionates
               ,
               taking
               the
               part
               of
               nature
               ,
               as
               all
               poysons
               destroy
               it
               .
               And
               't
               is
               certain
               that
               since
               there
               are
               bodies
               which
               are
               barely
               alter'd
               by
               our
               nature
               ,
               as
               aliments
               ;
               others
               ,
               which
               are
               alter'd
               by
               it
               ,
               but
               reciprocally
               alter
               it
               ,
               as
               medicaments
               ;
               others
               which
               destroy
               it
               without
               being
               alter'd
               by
               it
               ;
               so
               there
               is
               a
               fourth
               sort
               which
               preserves
               it
               without
               being
               alter'd
               by
               it
               ,
               which
               is
               the
               Quintessence
               ,
               thoroughly
               separated
               from
               the
               four
               Elements
               ,
               yea
               from
               every
               thing
               that
               enters
               into
               the
               composition
               ;
               as
               is
               seen
               in
               Treacle
               ,
               whose
               vertue
               proceeds
               from
               some
               body
               which
               is
               not
               any
               of
               all
               the
               ingredients
               ,
               but
               results
               from
               them
               all
               together
               after
               convenient
               fermentation
               .
               And
               ,
               possibly
               ,
               they
               who
               blame
               this
               curious
               inquisition
               do
               it
               to
               decline
               the
               pains
               ,
               or
               because
               they
               understand
               it
               not
               ;
               as
               't
               is
               said
               the
               Fox
               that
               wanted
               a
               tail
               counsell'd
               all
               his
               fellows
               to
               cut
               off
               theirs
               .
            
             
               The
               Sixth
               said
               ,
               Being
               all
               the
               Chymical
               Principles
               are
               resolv'd
               into
               our
               four
               Elements
               ,
               their
               Quintessence
               which
               is
               compounded
               thereof
               will
               be
               nothing
               else
               but
               these
               Elements
               more
               pure
               and
               refin'd
               ,
               and
               consequently
               no
               more
               a
               Quintessence
               then
               all
               mixts
               are
               in
               respect
               of
               the
               Elements
               whereof
               they
               consist
               .
               For
               a
               Quintessence
               must
               be
               a
               simple
               body
               ,
               not
               any
               of
               the
               four
               Elements
               ,
               much
               less
               compounded
               of
               them
               ;
               and
               Heaven
               alone
               is
               such
               ;
               whatever
               certain
               Philosophers
               have
               said
               ,
               some
               holding
               it
               to
               be
               onely
               a
               continuation
               of
               the
               air
               ;
               others
               ,
               that
               't
               is
               of
               an
               igneous
               nature
               ,
               because
               its
               denser
               parts
               appear
               such
               ,
               and
               its
               name
               Aether
               signifies
               Fire
               ;
               some
               ,
               that
               't
               is
               a
               fluid
               and
               aqueous
               substance
               ;
               others
               ,
               on
               the
               contrary
               ,
               a
               pure
               and
               solid
               earth
               .
               For
               Heaven
               hath
               a
               simple
               ,
               to
               wit
               ,
               a
               circular
               motion
               ,
               which
               ,
               as
               the
               most
               perfect
               of
               all
               ,
               ought
               to
               belong
               to
               the
               most
               noble
               of
               all
               bodies
               ;
               and
               this
               circular
               motion
               belongs
               not
               to
               any
               of
               the
               Elements
               ,
               since
               each
               of
               them
               moves
               in
               a
               direct
               line
               ;
               two
               from
               the
               Centre
               ,
               and
               two
               others
               towards
               the
               Centre
               .
               But
               a
               simple
               body
               cannot
               have
               two
               motions
               :
               it
               follows
               therefore
               that
               Heaven
               hath
               a
               motion
               different
               from
               that
               of
               the
               four
               Elements
               ;
               since
               motion
               ,
               particularly
               local
               ,
               the
               first
               and
               commonest
               of
               all
               is
               an
               effect
               of
               the
               nature
               of
               every
               thing
               which
               is
               the
               principle
               of
               motion
               .
               Moreover
               ,
               Heaven
               alone
               is
               exempt
               from
               all
               elementary
               and
               corporeal
               qualities
               .
               'T
               is
               neither
               heavy
               nor
               light
               ,
               because
               it
               neither
               moves
               towards
               the
               
               Centre
               nor
               the
               circumference
               ,
               but
               about
               the
               Centre
               .
               'T
               is
               neither
               generated
               nor
               corrupted
               ,
               because
               it
               hath
               no
               contrary
               .
               And
               for
               this
               reason
               it
               hath
               neither
               augmentation
               nor
               diminution
               ,
               inasmuch
               as
               these
               are
               species
               of
               generation
               and
               corruption
               .
               'T
               is
               not
               any
               way
               alter'd
               ,
               since
               alteration
               is
               caus'd
               by
               the
               action
               of
               some
               contrary
               .
               Lastly
               ,
               it
               cannot
               enter
               into
               any
               composition
               ;
               and
               ,
               consequently
               ,
               there
               is
               indeed
               a
               Quintessence
               ,
               but
               't
               is
               not
               in
               sublunary
               bodies
               .
            
          
           
             
               II.
               Which
               is
               most
               in
               esteem
               Knowledge
               or
               Vertue
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               't
               is
               first
               requisite
               to
               remove
               the
               equivocation
               of
               those
               who
               comprehend
               Knowledge
               under
               Vertue
               ;
               since
               by
               the
               word
               Vertuous
               we
               understand
               ,
               here
               ,
               not
               a
               Virtuoso
               ,
               but
               a
               good
               man
               ;
               who
               though
               he
               deserves
               to
               be
               more
               ,
               yet
               is
               always
               less
               esteem'd
               then
               a
               knowing
               or
               learned
               man
               :
               because
               every
               one
               esteems
               that
               most
               which
               hath
               most
               shew
               and
               price
               .
               Now
               a
               vertuous
               man
               is
               not
               only
               destitute
               of
               this
               ,
               but
               his
               greatest
               vertue
               consists
               in
               not
               seeking
               vain-glory
               ;
               whereof
               the
               greatest
               part
               of
               manking
               being
               adorers
               ,
               and
               every
               one
               affecting
               such
               as
               resemble
               themselves
               ,
               therefore
               the
               learned
               is
               commonly
               esteem'd
               above
               the
               other
               .
               Moreover
               ,
               the
               reasoning
               of
               man
               being
               wholly
               deprav'd
               since
               the
               Fall
               ,
               he
               is
               rather
               for
               Verisimilitude
               then
               Verity
               .
               Now
               the
               learned
               easily
               perswades
               that
               he
               is
               more
               to
               be
               esteem'd
               then
               the
               vertuous
               ,
               who
               doth
               good
               because
               it
               is
               good
               ,
               and
               not
               to
               be
               esteem'd
               for
               it
               ;
               whereas
               the
               other
               is
               like
               those
               bad
               Officers
               who
               make
               amends
               for
               their
               ill
               deeds
               by
               fair
               writing
               .
               So
               Demosthenes
               having
               run
               with
               the
               first
               from
               the
               Battel
               ,
               made
               such
               an
               excellent
               Oration
               ,
               that
               he
               was
               commended
               for
               that
               which
               deserv'd
               perpetual
               shame
               .
               But
               that
               which
               makes
               vertue
               less
               priz'd
               ,
               is
               ,
               because
               it
               falls
               upon
               all
               sorts
               of
               conditions
               and
               sexes
               ;
               a
               poor
               man
               and
               a
               poor
               woman
               exercising
               not
               less
               vertue
               in
               supporting
               their
               misery
               with
               constancy
               ,
               then
               a
               great
               Captain
               in
               overcoming
               his
               enemy
               :
               and
               learning
               being
               not
               so
               common
               ,
               especially
               that
               which
               is
               sublime
               ,
               't
               is
               the
               more
               esteem'd
               for
               its
               rarity
               .
               They
               who
               judge
               of
               the
               worth
               of
               mens
               actions
               account
               of
               them
               according
               to
               the
               pains
               that
               there
               is
               in
               performing
               them
               .
               But
               't
               is
               judg'd
               more
               painful
               to
               become
               learned
               then
               to
               live
               well
               .
               Others
               say
               ,
               'T
               is
               best
               to
               be
               vertuous
               for
               the
               other
               world
               ,
               and
               knowing
               for
               this
               ;
               good
               Nature
               ,
               which
               is
               no
               way
               suspicious
               ,
               being
               ordinarily
               subject
               to
               the
               deceits
               of
               the
               more
               crafty
               .
               But
               I
               conceive
               ,
               that
               't
               is
               best
               to
               be
               vertuous
               both
               for
               this
               world
               and
               the
               other
               too
               .
               For
               if
               you
               be
               in
               prosperity
               it
               serves
               to
               set
               off
               and
               illustrate
               your
               Vertues
               ;
               if
               in
               adversity
               (
               which
               nevertheless
               may
               be
               declin'd
               by
               the
               prudence
               whereof
               the
               vertuous
               is
               not
               destitute
               )
               Fortieude
               and
               Temperance
               make
               it
               judg'd
               less
               ;
               and
               Justice
               makes
               us
               reflect
               upon
               others
               who
               are
               in
               a
               worse
               estate
               .
               And
               as
               for
               the
               other
               world
               ,
               vertuous
               actions
               merit
               grace
               ,
               which
               is
               the
               seed
               of
               eternal
               glory
               ,
               a
               reward
               to
               which
               knowledge
               alone
               cannot
               intitle
               us
               ;
               for
               Solomon
               calls
               it
               a
               vain
               travel
               given
               to
               men
               ,
               whilst
               
               the
               poor
               of
               spirit
               are
               called
               happy
               .
               What
               then
               ought
               we
               to
               know
               ?
               To
               be
               vertuous
               ,
               to
               the
               end
               that
               the
               Sciences
               may
               be
               subservient
               to
               the
               Vertues
               their
               Mistresses
               .
            
             
               The
               Second
               said
               ,
               Science
               is
               so
               much
               inferior
               to
               Vertue
               as
               the
               Means
               are
               to
               their
               end
               ,
               since
               all
               Sciences
               are
               only
               in
               order
               to
               acquire
               Vertue
               ,
               without
               which
               they
               are
               but
               troublesome
               talk
               ,
               and
               dead
               notions
               ;
               and
               since
               such
               knowledge
               as
               edifies
               not
               the
               Conscience
               is
               but
               vain
               ,
               Divinity
               ,
               the
               prime
               of
               all
               Sciences
               ,
               proposes
               Piety
               to
               it self
               ;
               Physick
               ,
               Charity
               ;
               the
               Law
               ,
               Justice
               .
               Yea
               they
               all
               seem
               to
               have
               no
               other
               aim
               but
               to
               render
               homage
               to
               Vertue
               ,
               and
               cherish
               it
               with
               praise
               ,
               its
               only
               aliment
               :
               the
               ordinary
               employment
               of
               learned
               persons
               being
               to
               extol
               the
               vertuous
               .
               If
               few
               persons
               embrace
               Vertue
               ,
               't
               is
               because
               they
               know
               it
               not
               ;
               for
               't
               is
               one
               of
               those
               things
               ,
               a
               sight
               whereof
               is
               sufficient
               to
               make
               it
               lov'd
               ;
               and
               were
               it
               not
               veil'd
               ,
               or
               cover'd
               with
               rags
               ,
               but
               appear'd
               wholly
               naked
               ,
               its
               charms
               would
               attract
               all
               the
               world
               .
               Hence
               we
               so
               admire
               and
               honour
               the
               few
               that
               are
               vertuous
               ,
               who
               have
               in
               all
               times
               been
               extoll'd
               above
               other
               men
               .
               Moreover
               ,
               Divines
               hold
               that
               every
               sinner
               is
               ignorant
               ;
               and
               that
               a
               man
               cannot
               prefer
               Vice
               before
               Vertue
               without
               being
               blind
               of
               Understanding
               .
            
             
               The
               Third
               said
               ,
               'T
               is
               true
               ,
               if
               we
               judge
               of
               the
               excellence
               of
               Vertue
               and
               Knowledge
               by
               their
               necessity
               ,
               Vertue
               will
               carry
               it
               ;
               because
               't
               is
               much
               more
               necessary
               ,
               yea
               alone
               absolutely
               so
               to
               a
               State
               ,
               which
               rather
               resembles
               a
               Cavern
               of
               robbers
               or
               wild
               beasts
               when
               Vertue
               is
               banish'd
               ;
               whereas
               whole
               States
               and
               Kingdoms
               very
               easily
               and
               many
               times
               profitably
               dispense
               with
               the
               Sciences
               .
               And
               the
               gross
               ignorance
               of
               the
               Ancients
               did
               not
               hinder
               ,
               but
               that
               they
               left
               flourishing
               States
               .
               But
               because
               on
               one
               side
               the
               most
               excellent
               things
               are
               not
               always
               the
               most
               necessary
               ,
               as
               appears
               by
               the
               Mechanical
               Arts
               ,
               we
               must
               inquire
               the
               preeminence
               of
               Knowledge
               or
               Vertue
               upon
               another
               ground
               .
               They
               are
               both
               habits
               ,
               whose
               excellence
               is
               taken
               from
               the
               subjects
               wherein
               they
               are
               ;
               so
               the
               habit
               of
               speaking
               well
               is
               more
               excellent
               then
               that
               of
               Painting
               ,
               and
               Painting
               then
               Dancing
               ;
               because
               the
               Tongue
               is
               more
               noble
               then
               the
               Hand
               ,
               and
               this
               then
               the
               Feet
               .
               Now
               Vertue
               is
               a
               habit
               of
               the
               Will
               ;
               Knowlédge
               a
               habit
               of
               the
               Intellect
               ,
               which
               as
               much
               surpasses
               the
               Will
               as
               Contemplation
               do's
               Action
               .
               For
               whether
               we
               consider
               the
               actions
               and
               manner
               of
               acting
               of
               either
               of
               these
               Faculties
               ,
               or
               their
               objects
               ,
               the
               Will
               yields
               to
               the
               Understanding
               ;
               which
               being
               the
               Eye
               of
               the
               Soul
               governs
               all
               the
               Faculties
               ,
               guides
               the
               Will
               ,
               of
               it self
               blind
               ,
               and
               incapable
               of
               any
               action
               without
               the
               light
               of
               the
               Intellect
               .
               Moreover
               ,
               compare
               the
               Intellectual
               Vertues
               with
               the
               Moral
               ,
               and
               you
               will
               see
               what
               difference
               there
               is
               between
               Sapience
               ,
               which
               is
               the
               knowledge
               of
               the
               highest
               things
               by
               their
               Causes
               ;
               Intelligence
               ,
               which
               is
               the
               intuitive
               knowledge
               of
               first
               Principles
               ;
               in
               brief
               ,
               
                 Science
                 ,
                 Prudence
              
               ,
               and
               the
               Arts
               ,
               on
               one
               part
               ;
               and
               on
               the
               other
               ,
               
                 Temperance
                 ,
                 Courage
                 ,
                 Justice
              
               ,
               and
               the
               other
               moral
               Vertues
               ,
               
               which
               ordinarily
               have
               no
               other
               employment
               but
               to
               keep
               the
               Concupiscible
               and
               Irascible
               appetites
               within
               bounds
               ,
               though
               they
               can
               never
               bring
               it
               to
               pass
               without
               Reason
               .
               The
               Object
               of
               the
               Understanding
               which
               is
               Entity
               ,
               as
               such
               (
               because
               in
               this
               sence
               't
               is
               intelligible
               )
               is
               also
               more
               noble
               then
               that
               of
               the
               Will
               ,
               namely
               ,
               Entity
               ,
               as
               good
               and
               desirable
               ;
               because
               Entity
               ,
               as
               such
               is
               first
               ,
               more
               simple
               and
               more
               abstracted
               then
               Entity
               ,
               as
               good
               ;
               which
               is
               only
               a
               passion
               of
               Entity
               .
               And
               this
               Entity
               which
               the
               Understanding
               considers
               is
               not
               only
               material
               and
               singular
               ,
               but
               spiritual
               ,
               universal
               ,
               and
               infinite
               .
               Yea
               it
               not
               onely
               knows
               that
               which
               is
               extrinsecal
               to
               it self
               ,
               but
               by
               a
               special
               priviledge
               it
               knows
               it self
               ,
               and
               by
               an
               action
               wholly
               divine
               reflects
               upon
               it self
               and
               its
               own
               actions
               .
               And
               as
               if
               it
               were
               not
               content
               with
               its
               jurisdiction
               it
               knows
               not
               only
               that
               which
               is
               ,
               but
               also
               that
               which
               is
               not
               ,
               entities
               of
               Reason
               ,
               and
               Possibilities
               .
            
             
               The
               Fourth
               confirm'd
               the
               preceding
               Judgement
               ,
               because
               all
               Moral
               Vertues
               depend
               on
               the
               Understanding
               in
               their
               production
               and
               conservation
               .
               For
               as
               we
               are
               lead
               to
               good
               because
               we
               know
               it
               such
               by
               the
               Understanding
               ,
               so
               the
               Virtues
               become
               vicious
               when
               they
               are
               destitute
               of
               Prudence
               ,
               which
               is
               a
               Vertue
               of
               the
               Understanding
               ,
               who
               alone
               gives
               law
               and
               weight
               to
               all
               the
               other
               Vertues
               which
               it
               guides
               .
               But
               what
               makes
               most
               for
               Knowledge
               ,
               't
               is
               pecular
               to
               Man
               ,
               who
               alone
               of
               all
               Animals
               knows
               things
               by
               their
               proper
               causes
               ;
               whereas
               Vertue
               is
               common
               to
               him
               with
               brutes
               ,
               from
               whom
               he
               many
               times
               learns
               a
               lesson
               .
               But
               if
               you
               deny
               them
               the
               title
               of
               Virtue
               ,
               at
               least
               they
               have
               the
               shadow
               and
               image
               of
               it
               ;
               the
               Pismire
               ,
               of
               diligence
               ;
               the
               Serpent
               ,
               of
               prudence
               ;
               the
               Lion
               ,
               of
               courage
               ,
               and
               so
               of
               the
               rest
               ;
               but
               not
               any
               of
               Science
               ,
               which
               is
               the
               onely
               good
               and
               difference
               of
               Man
               ;
               and
               once
               gotten
               is
               so
               inseparable
               from
               him
               ,
               that
               it
               alone
               of
               all
               his
               good
               accompanies
               him
               into
               the
               other
               life
               ,
               in
               which
               he
               is
               abandoned
               by
               all
               Moral
               Virtues
               ,
               as
               being
               then
               unprofitable
               ;
               because
               they
               are
               but
               the
               means
               to
               attain
               beatitude
               ,
               which
               most
               Divines
               make
               to
               consist
               in
               the
               knowledge
               of
               God
               ,
               who
               alone
               hath
               an
               infinite
               knowledge
               of
               all
               things
               ,
               but
               hath
               nothing
               to
               do
               with
               Virtue
               ,
               which
               presupposes
               Vice
               to
               be
               subdu'd
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               promise
               of
               knowledge
               made
               to
               the
               first
               Man
               by
               the
               Devil
               ,
               having
               triumph'd
               over
               all
               his
               Virtues
               ,
               shews
               that
               Science
               is
               sometimes
               stronger
               then
               Virtue
               ;
               but
               this
               having
               the
               promises
               of
               reward
               both
               in
               this
               and
               the
               other
               life
               ;
               and
               Knowledge
               ,
               on
               the
               contrary
               ,
               being
               often
               blam'd
               of
               puffing
               up
               Mens
               Minds
               and
               call'd
               vain
               ,
               determines
               the
               Question
               to
               the
               advantage
               of
               Virtue
               .
            
          
        
         
           
           
             CONFERENCE
             LXI
             .
          
           
             
               I.
               Which
               is
               hardest
               to
               endure
               ,
               Hunger
               or
               Thirst.
               II.
               Whether
               a
               General
               of
               an
               Army
               should
               endanger
               his
               person
               .
            
          
           
             
               I.
               Which
               is
               hardest
               to
               endure
               ,
               Hunger
               or
               Thirst.
               
            
             
               THe
               natural
               heat
               of
               Man
               ,
               which
               lasts
               as
               long
               as
               his
               life
               ,
               is
               preserv'd
               by
               reparation
               ,
               and
               avoiding
               of
               suffocation
               ;
               the
               former
               by
               food
               ,
               and
               the
               latter
               by
               the
               Air
               which
               ventilates
               it
               ,
               and
               refreshes
               its
               ardour
               .
               The
               greater
               this
               heat
               is
               ,
               the
               more
               need
               it
               hath
               of
               fewel
               and
               refreshment
               .
               On
               the
               contrary
               ,
               among
               Animals
               ,
               those
               that
               have
               no
               blood
               ,
               as
               most
               Insects
               ,
               and
               those
               that
               have
               but
               little
               ,
               as
               Fishes
               ,
               who
               consequently
               have
               but
               little
               heat
               ,
               (
               since
               we
               have
               as
               much
               heat
               as
               blood
               )
               have
               lesse
               need
               of
               ventilation
               ,
               and
               therefore
               are
               destitute
               of
               Lungs
               ,
               excepting
               Whales
               and
               Dolphins
               ,
               as
               having
               more
               heat
               .
               Now
               as
               the
               Air
               repairs
               our
               spirituous
               parts
               ;
               so
               Aliments
               ,
               (
               to
               wit
               ,
               meat
               and
               drink
               )
               restore
               our
               solid
               and
               liquid
               parts
               ,
               which
               are
               in
               continual
               decay
               .
               And
               because
               their
               continual
               reparation
               was
               absolutely
               necessary
               to
               the
               conservation
               of
               the
               Creature
               ,
               therefore
               Nature
               gave
               it
               an
               Appetite
               and
               desire
               of
               them
               ;
               which
               if
               it
               be
               of
               meats
               ,
               is
               call'd
               Hunger
               ;
               if
               of
               drink
               ,
               Thirst
               ;
               either
               of
               them
               accompany'd
               with
               pain
               and
               pleasure
               ;
               the
               pain
               ,
               to
               give
               notice
               of
               the
               time
               to
               take
               food
               ;
               the
               pleasure
               ,
               to
               make
               these
               natural
               actions
               perform'd
               the
               more
               willingly
               .
               All
               which
               ,
               for
               the
               same
               reason
               ,
               Nature
               ha's
               season'd
               with
               pleasure
               ,
               so
               long
               as
               they
               are
               not
               excessive
               .
               Therefore
               being
               Pleasure
               and
               Pain
               stil
               follow
               one
               another
               in
               natural
               actions
               ,
               it
               seems
               that
               the
               one
               ought
               to
               be
               the
               rule
               of
               the
               other
               :
               And
               so
               ,
               since
               there
               is
               more
               pleasure
               in
               drinking
               then
               in
               eating
               ,
               there
               is
               also
               more
               pain
               in
               thirst
               then
               in
               hungger
               .
               Now
               that
               drinking
               is
               more
               delicious
               then
               eating
               is
               manifest
               ,
               because
               drink
               refreshes
               the
               body
               almost
               in
               an
               instant
               ,
               without
               disturbing
               it
               ,
               as
               food
               does
               ,
               restoring
               it
               but
               by
               little
               and
               little
               ,
               and
               so
               with
               less
               pleasure
               ,
               which
               is
               again
               diminish'd
               by
               the
               agitation
               caus'd
               in
               the
               head
               ,
               by
               the
               motion
               of
               the
               nether
               jaw
               for
               the
               grinding
               of
               the
               meat
               .
               Yea
               ,
               if
               we
               may
               believe
               good
               drinkers
               ,
               as
               experienc'd
               in
               this
               matter
               ,
               they
               eat
               onely
               to
               irritate
               their
               thirst
               ,
               to
               the
               end
               they
               may
               have
               more
               contentment
               in
               drinking
               .
            
             
               The
               Second
               said
               ,
               The
               more
               necessary
               a
               thing
               is
               ,
               the
               more
               painful
               is
               the
               want
               of
               it
               .
               Now
               the
               needs
               of
               thirst
               seem
               the
               more
               considerable
               ,
               for
               that
               the
               absumption
               of
               humid
               substance
               is
               more
               speedy
               then
               that
               of
               dry
               ,
               which
               consequently
               hath
               not
               so
               urgent
               necessity
               of
               being
               repair'd
               as
               the
               humid
               .
               Moreover
               ,
               most
               drinks
               allay
               Hunger
               too
               as
               well
               as
               thirst
               ;
               and
               therefore
               there
               is
               no
               more
               excellent
               remedy
               against
               a
               Boulimie
               ,
               or
               Doggish
               Hunger
               then
               Wine
               ;
               whereas
               ,
               on
               the
               contrary
               ,
               eating
               provokes
               
               Thirst
               instead
               of
               appeasing
               it
               .
               And
               this
               Thirst
               is
               not
               onely
               intollerable
               in
               health
               ,
               but
               almost
               in
               all
               diseases
               ;
               for
               ,
               excepting
               the
               aforesoid
               Boulimie
               ,
               all
               sick
               persons
               prefer
               drinking
               before
               eating
               ,
               as
               having
               more
               need
               of
               it
               ;
               yea
               ,
               those
               to
               whom
               eating
               is
               necessary
               ,
               (
               for
               many
               are
               cur'd
               by
               abstinence
               )
               their
               food
               must
               ordinarily
               be
               liquid
               ,
               that
               is
               to
               say
               ,
               of
               the
               nature
               of
               drink
               ;
               the
               drynesse
               of
               solid
               food
               requiring
               a
               greater
               strength
               of
               stomack
               then
               sick
               persons
               have
               ,
               for
               reducing
               it
               into
               Chyle
               ,
               whose
               form
               is
               liquid
               ;
               Nature
               being
               unable
               to
               accommodate
               it self
               to
               any
               other
               .
               All
               which
               evidenceth
               that
               Humidity
               is
               the
               more
               necessary
               ,
               and
               also
               the
               more
               difficult
               to
               be
               forborn
               .
            
             
               The
               Third
               said
               ,
               Experience
               determines
               the
               Question
               to
               the
               advantage
               of
               Hunger
               ,
               since
               none
               of
               us
               returning
               home
               to
               a
               meal
               he
               begins
               it
               with
               drink
               ,
               unless
               be
               indispos'd
               .
               And
               even
               they
               who
               have
               intention
               to
               begin
               it
               so
               do
               it
               in
               preparation
               to
               eating
               .
               Moreover
               ,
               Thirst
               is
               only
               a
               mutation
               of
               quality
               ,
               which
               is
               for
               that
               reason
               most
               properly
               call'd
               Alteration
               ;
               because
               the
               humidity
               of
               the
               superior
               orifice
               of
               the
               stomack
               ,
               in
               which
               alone
               Thirst
               resides
               ,
               is
               then
               found
               alter'd
               ,
               and
               chang'd
               into
               drynesse
               :
               But
               Hunger
               is
               an
               inanition
               and
               defect
               of
               the
               substance
               requisite
               to
               fill
               the
               vacuities
               of
               our
               parts
               .
               So
               that
               Hunger
               surpasses
               Thirst
               ,
               as
               much
               as
               substance
               does
               an
               Accident
               .
               For
               these
               Definitions
               ,
               that
               Hunger
               is
               a
               desire
               of
               Hot
               and
               Dry
               ,
               as
               Thirst
               is
               of
               Cold
               and
               Moist
               ,
               seem
               to
               be
               defective
               ;
               not
               onely
               because
               Hunger
               ▪
               would
               never
               be
               appeas'd
               by
               an
               exhalation
               Hot
               and
               Dry
               ,
               or
               by
               any
               other
               body
               of
               the
               same
               nature
               intromitted
               into
               the
               stomack
               ,
               unlesse
               it
               were
               proper
               to
               nourish
               and
               mix'd
               with
               the
               other
               qualities
               ;
               but
               also
               because
               Hunger
               and
               Thirst
               are
               pains
               ,
               and
               particularly
               Hunger
               ,
               a
               Convulsion
               of
               the
               stomack
               ,
               and
               not
               Desires
               or
               Appetites
               ,
               whose
               seat
               is
               in
               the
               Heart
               ,
               and
               not
               in
               the
               Ventricle
               .
               And
               if
               Hunger
               were
               onely
               after
               Hot
               and
               Dry
               ,
               then
               Purslane
               ,
               Lettice
               ,
               Melons
               ,
               and
               other
               Cold
               and
               Moist
               Aliments
               would
               never
               satisfie
               it
               ;
               as
               likewise
               broths
               would
               not
               allay
               Thirst
               when
               taken
               (
               as
               't
               is
               the
               custom
               )
               actually
               Hot
               ,
               nor
               yet
               Wine
               which
               is
               hot
               in
               power
               ,
               and
               heats
               effectually
               instead
               of
               refrigerating
               ,
               if
               Thirst
               were
               onely
               after
               Cold
               and
               Moist
               .
               But
               that
               which
               shews
               Hunger
               to
               be
               more
               insupportable
               then
               Thirst
               ,
               is
               ,
               that
               many
               Hydropical
               persons
               ,
               and
               others
               ,
               have
               liv'd
               some
               years
               without
               drinking
               ;
               whereas
               no
               body
               ever
               could
               spend
               much
               time
               without
               eating
               ,
               unlesse
               by
               miracle
               ;
               and
               Famine
               is
               often
               reckon'd
               among
               the
               scourges
               of
               God
               ,
               but
               Thirst
               never
               .
            
             
               The
               Fourth
               said
               ,
               Hunger
               is
               caus'd
               by
               the
               continual
               action
               of
               heat
               upon
               our
               substance
               ,
               which
               ,
               to
               secure
               it self
               ,
               by
               help
               of
               the
               same
               heat
               attracts
               what
               ever
               is
               most
               fluid
               and
               moveable
               in
               the
               next
               part
               ;
               this
               again
               draws
               what
               it
               can
               from
               its
               neighbour
               ,
               to
               supply
               fewel
               to
               this
               heat
               .
               And
               thus
               successively
               from
               the
               extremities
               of
               the
               body
               to
               the
               mesaraick
               veins
               in
               the
               centre
               ;
               which
               ,
               to
               give
               supply
               to
               this
               continual
               suction
               ,
               powerfully
               drain
               out
               of
               the
               guts
               the
               purest
               of
               the
               aliment
               ,
               as
               these
               do
               from
               the
               
               stomack
               ;
               which
               being
               exhausted
               ,
               the
               acide
               humour
               diffus'd
               in
               the
               bottom
               of
               it
               ,
               whither
               't
               is
               convey'd
               from
               the
               spleen
               by
               the
               
                 Vas
                 breve
              
               ,
               vellicates
               the
               internal
               tunicle
               ,
               and
               causes
               a
               pain
               in
               it
               not
               to
               be
               asswag'd
               but
               by
               the
               application
               of
               Aliment
               ;
               and
               this
               they
               call
               Hunger
               ,
               which
               also
               is
               increas'd
               by
               acid
               things
               .
               And
               this
               pain
               ,
               according
               as
               't
               is
               more
               or
               less
               sensible
               ,
               in
               regard
               of
               the
               acrimony
               or
               quantity
               of
               the
               acide
               humour
               ,
               and
               according
               as
               the
               inside
               of
               the
               stomack
               is
               lin'd
               with
               natural
               mucosity
               ,
               makes
               Hunger
               to
               be
               more
               easily
               tolerated
               by
               some
               ,
               then
               by
               others
               .
               Thirst
               is
               a
               Desiccation
               ,
               and
               Calefaction
               of
               the
               upper
               orifice
               of
               the
               stomack
               ,
               greater
               or
               less
               according
               to
               the
               degrees
               of
               heat
               ,
               or
               as
               any
               defluxion
               of
               fresh
               or
               salt
               Phlegme
               descends
               from
               the
               Brain
               upon
               the
               orifice
               .
               So
               that
               they
               whose
               natural
               or
               accidental
               heat
               is
               less
               endure
               Hunger
               and
               Thirst
               best
               .
               Which
               ,
               to
               the
               end
               this
               Question
               ,
               must
               be
               consider'd
               neither
               absolutely
               or
               respectively
               .
               In
               the
               first
               manner
               ,
               since
               eating
               and
               drinking
               are
               equally
               necessary
               ,
               thence
               Hunger
               and
               Thirst
               shall
               be
               equally
               insupportable
               .
               But
               comparing
               one
               Age
               ,
               one
               Sex
               ,
               and
               one
               Constitution
               with
               another
               ;
               Hunger
               will
               be
               more
               intollerable
               then
               Thirst
               to
               a
               Child
               ,
               to
               a
               Woman
               ,
               and
               to
               an
               Old
               Man
               ,
               especially
               if
               they
               be
               Phlegmatick
               or
               Melancholy
               ;
               on
               the
               contrary
               ,
               Thirst
               will
               be
               more
               difficult
               to
               endure
               by
               a
               young
               man
               if
               he
               be
               cholerick
               or
               sanguine
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               afflux
               of
               the
               melancholy
               humour
               may
               cause
               the
               Canine
               ,
               but
               not
               that
               natural
               Hunger
               ,
               which
               is
               onely
               a
               suction
               made
               in
               the
               upper
               orifice
               of
               the
               Ventricle
               ,
               perceptible
               by
               the
               Nerves
               of
               the
               sixth
               Conjugation
               ,
               were
               the
               melancholy
               humour
               cannot
               come
               .
               Moreover
               ,
               Nature
               ,
               who
               alwayes
               takes
               the
               shortest
               way
               ,
               makes
               the
               melancholy
               humour
               descend
               from
               the
               Spleen
               into
               the
               Haemorrhoidal
               Veins
               ;
               otherwise
               that
               impure
               blood
               ,
               and
               the
               most
               malignant
               of
               all
               the
               excretions
               ,
               would
               infect
               the
               Ventricle
               ,
               and
               by
               it
               the
               Chyle
               .
               And
               there
               being
               no
               humour
               that
               causes
               natural
               Thirst
               ,
               't
               is
               not
               necessary
               there
               should
               be
               any
               to
               produce
               Thirst
               ;
               which
               I
               account
               more
               or
               less
               supportable
               ,
               according
               to
               the
               several
               habits
               of
               Body
               ;
               to
               the
               fat
               ,
               Thirst
               ,
               and
               Hunger
               to
               the
               lean
               .
            
          
           
             
               II.
               Whether
               a
               General
               of
               an
               Army
               should
               endanger
               his
               person
               .
            
             
               Upon
               the
               Second
               Point
               ,
               That
               the
               value
               which
               Men
               put
               upon
               Valour
               ,
               which
               is
               nothing
               else
               but
               a
               contempt
               of
               dangers
               ,
               shews
               that
               those
               who
               would
               partake
               most
               of
               honour
               must
               also
               have
               the
               greatest
               share
               in
               the
               danger
               ,
               according
               to
               the
               Proverb
               ,
               None
               triumphs
               without
               fighting
               ;
               and
               if
               we
               take
               the
               opinion
               of
               Souldiers
               ,
               who
               are
               the
               best
               judges
               in
               this
               case
               ,
               they
               never
               so
               willingly
               resign
               themselves
               to
               any
               Leader
               ,
               as
               to
               him
               that
               freely
               ventures
               his
               life
               with
               them
               ;
               it
               being
               no
               less
               incompetible
               for
               a
               General
               to
               advance
               himself
               ,
               and
               get
               credit
               and
               Reputation
               in
               Armes
               without
               indangering
               his
               person
               ,
               then
               for
               a
               Pilot
               to
               saile
               well
               upon
               the
               Sea
               without
               incurring
               the
               hazard
               of
               shipwrack
               .
               So
               that
               we
               may
               say
               of
               war
               ,
               what
               is
               commonly
               said
               of
               the
               Sea
               ,
               He
               
               that
               fears
               danger
               must
               not
               go
               to
               it
               .
               The
               Civilians
               have
               the
               same
               meaning
               when
               they
               commit
               the
               charge
               of
               guardianships
               to
               those
               that
               are
               most
               qualifi'd
               to
               succeed
               ,
               and
               there
               can
               be
               no
               honour
               without
               a
               charge
               ;
               whence
               the
               words
               are
               promiscuously
               us'd
               in
               our
               Language
               .
               Moreover
               ,
               as
               no
               Sermon
               is
               more
               eloquent
               then
               the
               exemplary
               life
               of
               the
               Preacher
               ;
               so
               no
               Military
               Oration
               is
               so
               perswasive
               ,
               or
               so
               well
               receiv'd
               by
               an
               Army
               ,
               as
               the
               example
               of
               its
               General
               ,
               when
               they
               see
               him
               strike
               the
               first
               blow
               ;
               as
               ,
               on
               the
               contrary
               ,
               if
               he
               testifies
               any
               fear
               ,
               every
               one
               taking
               his
               actions
               for
               a
               rule
               ,
               and
               conforming
               thereunto
               ,
               will
               do
               the
               same
               ;
               he
               will
               not
               be
               obey'd
               but
               with
               regret
               ,
               and
               through
               a
               servile
               fear
               of
               punishment
               ,
               not
               out
               of
               a
               gallant
               sense
               of
               honour
               ,
               because
               he
               that
               is
               most
               honor'd
               in
               the
               Army
               is
               most
               remote
               from
               blows
               ;
               at
               least
               ,
               the
               other
               Leaders
               and
               Officers
               will
               do
               as
               much
               ,
               and
               all
               the
               Souldiers
               in
               imitation
               of
               them
               .
               In
               brief
               ,
               we
               need
               but
               consider
               ,
               how
               not
               only
               the
               Marcelli
               ,
               the
               Camilli
               ,
               the
               
                 Scipio's
                 ,
                 Hannibal
              
               ,
               and
               many
               other
               Generals
               of
               Armies
               ,
               but
               
                 Alexander
                 ,
                 Caesar
              
               ,
               and
               in
               our
               time
               Henry
               the
               Great
               ,
               and
               the
               King
               of
               Sweden
               ,
               all
               Sovereign
               Princes
               ,
               were
               sufficiently
               venturous
               of
               their
               persons
               ;
               and
               that
               it
               was
               not
               by
               not
               taking
               part
               in
               dangers
               ,
               that
               they
               triumph'd
               over
               their
               enemies
               .
            
             
               The
               Second
               said
               ,
               That
               to
               know
               how
               to
               command
               well
               ,
               and
               how
               to
               execute
               well
               ,
               are
               two
               several
               Talents
               ,
               and
               depend
               upon
               several
               abilities
               ;
               they
               who
               are
               born
               to
               command
               ,
               being
               unfit
               to
               execute
               ;
               and
               ,
               on
               the
               contrary
               ,
               they
               who
               are
               proper
               to
               obey
               being
               incapable
               of
               commanding
               .
               Wherefore
               the
               Head
               of
               an
               Army
               ,
               who
               gives
               Orders
               and
               Commands
               ,
               must
               cause
               them
               to
               be
               executed
               by
               others
               .
               So
               the
               Judge
               pronounces
               the
               Sentence
               ,
               and
               appoints
               Serjeants
               to
               put
               it
               in
               execution
               ;
               the
               Physitian
               commands
               his
               Patient
               ,
               who
               obeys
               his
               prescriptions
               ;
               the
               Pilot
               ,
               the
               Officers
               of
               the
               Ship
               ,
               but
               himself
               Steers
               not
               .
               But
               that
               which
               should
               most
               restrain
               a
               General
               from
               acting
               in
               person
               ,
               is
               ,
               that
               he
               cannot
               in
               this
               occurrence
               preserve
               the
               prudence
               which
               is
               absolutely
               necessary
               to
               him
               .
               For
               the
               heat
               of
               Courage
               heightned
               by
               that
               of
               the
               Charge
               and
               the
               Encounter
               ,
               being
               wholly
               contrary
               to
               the
               coldness
               of
               Prudence
               ,
               which
               is
               inconsistent
               with
               the
               violent
               motions
               caus'd
               by
               the
               ardour
               of
               fury
               ,
               commonly
               attending
               Valour
               ,
               renders
               him
               precipitate
               ,
               inconstant
               and
               incapable
               ,
               for
               the
               time
               ,
               to
               deliberate
               of
               fit
               means
               ,
               to
               chuse
               them
               ,
               and
               cause
               them
               to
               be
               executed
               .
               Moreover
               ,
               the
               General
               being
               the
               Chieftain
               of
               the
               Army
               ought
               to
               resemble
               the
               Head
               ;
               which
               derives
               sense
               and
               motion
               to
               the
               parts
               ,
               yet
               stirs
               not
               for
               their
               defence
               ,
               but
               on
               the
               contrary
               ,
               employs
               them
               for
               its
               own
               .
               So
               the
               prime
               Captain
               ought
               to
               sway
               and
               manage
               the
               body
               of
               his
               Army
               by
               his
               Counsels
               and
               Orders
               ;
               but
               not
               put
               his
               own
               person
               in
               danger
               ,
               because
               upon
               his
               safety
               depends
               that
               of
               all
               the
               rest
               ,
               who
               being
               destitute
               of
               a
               Chieftain
               remains
               like
               a
               body
               without
               a
               head
               ,
               and
               an
               unprofitable
               trunk
               .
               Therefore
               Generals
               of
               Armies
               are
               compar'd
               to
               the
               heads
               of
               Cypress-Trees
               ;
               which
               being
               once
               lop'd
               off
               ,
               the
               stem
               never
               thrives
               afterwards
               .
            
             
             
               The
               Third
               said
               ,
               The
               highest
               point
               of
               judgement
               is
               to
               distinguish
               appearence
               from
               truth
               ,
               and
               in
               all
               professions
               't
               is
               very
               dangerous
               ,
               though
               in
               appearence
               more
               honorable
               ,
               to
               be
               carri'd
               to
               extreams
               ,
               but
               especially
               in
               War
               ,
               where
               there
               is
               not
               room
               for
               many
               mistakes
               .
               The
               General
               who
               exposes
               his
               life
               cannot
               be
               excus'd
               from
               ambition
               or
               imprudence
               ;
               from
               the
               former
               ,
               if
               he
               do's
               it
               without
               necessity
               ;
               from
               the
               latter
               ,
               if
               for
               want
               of
               having
               rightly
               order'd
               his
               affairs
               he
               sees
               himself
               reduc'd
               to
               that
               point
               .
               Whereas
               ,
               as
               in
               Artificial
               Engines
               the
               piece
               which
               gives
               motion
               to
               the
               rest
               is
               immoveable
               ;
               so
               the
               General
               who
               gives
               order
               to
               the
               main
               of
               the
               Army
               ought
               to
               have
               the
               like
               influence
               upon
               it
               :
               as
               the
               heart
               in
               the
               middle
               of
               the
               body
               ,
               and
               the
               brain
               in
               the
               middle
               of
               the
               head
               ,
               to
               transmit
               life
               and
               spirits
               to
               the
               whole
               body
               ,
               and
               to
               occur
               to
               accidents
               both
               foreseen
               and
               unexpected
               .
               Otherwise
               ,
               should
               the
               principal
               parts
               not
               be
               contented
               to
               follow
               the
               body
               ,
               but
               change
               their
               natural
               situation
               ,
               all
               the
               parts
               would
               be
               doubly
               inconvenienc'd
               ;
               both
               because
               they
               would
               not
               know
               where
               to
               find
               them
               when
               they
               needed
               their
               direction
               ;
               and
               because
               the
               least
               offence
               of
               the
               nobler
               parts
               being
               mortal
               ,
               their
               hurt
               would
               redound
               not
               only
               to
               themselves
               ,
               but
               also
               to
               the
               rest
               of
               the
               body
               .
               Moreover
               ,
               if
               the
               General
               act
               the
               Souldier
               ,
               who
               shall
               act
               the
               Captain
               ?
               how
               will
               the
               Corporal
               and
               common
               Souldier
               do
               ?
               They
               will
               all
               think
               themselves
               become
               equal
               to
               their
               superiors
               ,
               they
               will
               no
               longer
               do
               any
               thing
               but
               in
               their
               company
               ;
               and
               't
               will
               be
               no
               wonder
               if
               disorder
               slides
               into
               all
               the
               member
               ;
               when
               it
               has
               begun
               at
               the
               head
               .
               If
               they
               be
               blam'd
               for
               not
               knowing
               how
               to
               obey
               ,
               their
               excuse
               will
               be
               ready
               ,
               That
               they
               have
               to
               do
               with
               Leaders
               who
               know
               not
               how
               to
               command
               .
               Besides
               ,
               the
               General
               hath
               the
               same
               relation
               to
               his
               Army
               that
               the
               First
               President
               hath
               to
               a
               Parliament
               .
               Now
               what
               would
               you
               say
               if
               the
               First
               President
               should
               manage
               the
               cause
               ,
               and
               undertake
               to
               plead
               it
               ,
               although
               the
               Advocates
               acquitted
               themselves
               ill
               ?
               Even
               Domestick
               Government
               may
               serve
               for
               a
               rule
               in
               this
               case
               ;
               the
               head
               of
               a
               Family
               losing
               his
               credit
               among
               his
               servants
               ,
               when
               he
               sets
               himself
               to
               do
               their
               work
               .
               For
               whereas
               almost
               all
               the
               affairs
               of
               men
               depend
               upon
               opinion
               ,
               when
               the
               respect
               which
               arises
               from
               the
               authority
               of
               the
               superior
               over
               his
               inferiors
               is
               once
               shaken
               ,
               as
               it
               is
               by
               the
               too
               great
               familiarity
               which
               the
               society
               of
               dangers
               begets
               ,
               contempt
               will
               be
               apt
               to
               justle
               out
               duty
               .
               And
               the
               common
               Souldier
               looks
               upon
               his
               General
               but
               as
               another
               man
               when
               he
               sees
               him
               partake
               of
               the
               same
               hardships
               with
               him
               .
               Upon
               this
               account
               were
               invented
               the
               Diadems
               ,
               Scepters
               ,
               Crowns
               ,
               and
               other
               ornaments
               of
               Sovereigns
               ,
               and
               their
               Magistrates
               ;
               the
               meanest
               of
               which
               ,
               instructed
               by
               experience
               ,
               are
               jealous
               of
               their
               authority
               ,
               which
               they
               keep
               up
               by
               separating
               themselves
               from
               the
               commerce
               of
               the
               vulgar
               ;
               but
               lose
               it
               as
               soon
               as
               they
               receive
               those
               for
               companions
               over
               whom
               they
               are
               to
               command
               .
            
             
               The
               Fourth
               said
               ,
               That
               Reward
               and
               Punishment
               being
               the
               
               two
               Supports
               of
               all
               our
               actions
               (
               but
               especially
               in
               War
               ,
               where
               there
               is
               not
               time
               to
               make
               all
               the
               inductions
               requisite
               to
               a
               good
               ratiocination
               )
               neither
               of
               them
               can
               be
               well
               administer'd
               without
               the
               presence
               of
               the
               Chieftain
               ,
               who
               alone
               can
               judge
               of
               the
               merit
               of
               his
               Souldiers
               ,
               free
               from
               all
               passions
               ,
               especially
               ,
               envy
               and
               jealousie
               ,
               which
               are
               found
               amongst
               equals
               :
               for
               want
               of
               which
               both
               the
               one
               and
               the
               other
               sometimes
               complain
               with
               good
               reason
               ,
               the
               meaner
               of
               not
               being
               seen
               ,
               and
               the
               great
               persons
               of
               not
               seeing
               but
               by
               the
               eyes
               of
               others
               .
               And
               therefore
               the
               presence
               of
               the
               King
               hath
               been
               always
               of
               more
               value
               then
               twenty
               thousand
               men
               .
            
             
               The
               Fifth
               said
               ,
               That
               in
               this
               ,
               as
               in
               all
               other
               moral
               Questions
               ,
               't
               is
               impossible
               to
               give
               a
               definitive
               judgement
               ,
               because
               things
               of
               this
               nature
               depend
               not
               upon
               certain
               and
               infallible
               causes
               (
               as
               natural
               things
               do
               )
               but
               upon
               free
               causes
               ,
               which
               borrow
               their
               commendation
               or
               blame
               from
               the
               diversity
               of
               the
               circumstances
               of
               things
               ,
               of
               time
               ,
               place
               ,
               persons
               ,
               and
               other
               accidents
               ;
               which
               being
               infinite
               ,
               and
               consequently
               impossible
               to
               be
               known
               ,
               have
               no
               other
               rule
               but
               that
               of
               Prudence
               assisted
               by
               experience
               .
               So
               that
               it
               cannot
               be
               determin'd
               absolutely
               whether
               the
               Chieftain
               of
               an
               Army
               ought
               to
               fight
               or
               not
               ,
               but
               we
               must
               distinguish
               the
               different
               occasions
               which
               oblige
               him
               thereunto
               ,
               or
               not
               .
               When
               he
               understands
               himself
               weaker
               then
               his
               enemy
               ,
               and
               sees
               the
               courage
               of
               his
               Souldiers
               low
               ,
               if
               he
               cannot
               avoid
               giving
               battel
               ,
               he
               must
               animate
               his
               Souldiers
               by
               his
               own
               example
               ;
               as
               also
               when
               he
               is
               oblig'd
               by
               some
               notable
               surprizal
               to
               lay
               all
               at
               stake
               ;
               or
               when
               he
               undertakes
               such
               great
               matters
               ,
               that
               otherwise
               he
               can
               never
               accomplish
               them
               ;
               as
               when
               Alexander
               conquer'd
               the
               whole
               World
               ,
               his
               Father
               Philip
               all
               Greece
               ,
               and
               Caesar
               the
               Roman
               Empire
               .
               In
               every
               other
               case
               ,
               't
               is
               imprudence
               ,
               temerity
               and
               injustice
               ,
               in
               a
               head
               of
               an
               Army
               to
               esteem
               his
               own
               life
               no
               more
               then
               that
               of
               a
               common
               Souldier
               .
               Yea
               't
               is
               greater
               courage
               to
               render
               himself
               inflexible
               in
               the
               exact
               and
               rigorous
               maintaining
               of
               his
               orders
               then
               to
               engage
               himself
               in
               fight
               .
               In
               doing
               which
               ,
               he
               notoriously
               argues
               his
               conduct
               of
               weakness
               ,
               since
               it
               hath
               suffer'd
               things
               to
               come
               to
               so
               ill
               a
               pass
               ,
               that
               he
               is
               reduc'd
               to
               this
               extremity
               of
               hazarding
               the
               loss
               of
               his
               victory
               ,
               which
               ordinarily
               follows
               the
               death
               of
               the
               General
               ,
               and
               is
               much
               more
               prejudical
               to
               his
               Army
               then
               the
               example
               is
               profitable
               which
               he
               gives
               to
               those
               few
               that
               are
               about
               him
               ,
               who
               are
               not
               always
               induc'd
               to
               imitate
               it
               .
               Like
               those
               Empiricks
               who
               employ
               extream
               remedies
               to
               common
               diseases
               ,
               instead
               of
               reserving
               them
               only
               for
               the
               desperate
               .
            
          
        
         
           
           
             CONFERENCE
             LXII
             .
          
           
             
               I.
               Of
               Time.
               II.
               Whether
               't
               is
               best
               to
               overcome
               by
               open
               force
               ,
               or
               otherwise
               .
            
          
           
             
               I.
               Of
               Time.
               
            
             
               EVery
               thing
               that
               hath
               existence
               hath
               a
               duration
               .
               If
               this
               duration
               hath
               neither
               beginning
               nor
               end
               ,
               such
               as
               that
               of
               God
               is
               ,
               't
               is
               call'd
               Eternity
               :
               if
               it
               hath
               a
               beginning
               ,
               but
               no
               end
               ,
               as
               that
               of
               the
               Heavens
               ,
               Angels
               and
               rational
               Souls
               ,
               't
               is
               call'd
               by
               the
               Latines
               Aevum
               ;
               if
               it
               hath
               both
               beginning
               and
               end
               ,
               as
               the
               duration
               of
               all
               material
               and
               sublunary
               things
               ,
               't
               is
               call'd
               Time
               ;
               which
               ,
               although
               in
               the
               mouth
               of
               every
               one
               ,
               is
               nevertheless
               difficult
               to
               understand
               ,
               the
               Vulgar
               improperly
               attributing
               this
               name
               to
               the
               Heaven
               or
               the
               Air
               ,
               saying
               ,
               'T
               is
               a
               fair
               Time
               (
               or
               Weather
               )
               when
               the
               Air
               and
               Heaven
               are
               serene
               and
               clear
               .
               For
               although
               Time
               be
               inseparable
               from
               Heaven
               ,
               yet
               't
               is
               as
               different
               from
               it
               as
               the
               effect
               is
               from
               its
               cause
               :
               And
               Pythagoras
               was
               deceiv'd
               when
               he
               thought
               that
               Time
               was
               the
               Celestial
               Sphere
               ;
               as
               well
               as
               Plato
               ,
               who
               held
               it
               to
               be
               the
               conversion
               of
               that
               Sphere
               ;
               and
               Democritus
               ,
               the
               motion
               of
               every
               thing
               .
               Nevertheless
               ,
               Heaven
               and
               Time
               may
               be
               conceiv'd
               distinctly
               and
               a
               sunder
               ,
               because
               Time
               is
               the
               duration
               of
               the
               World
               ,
               the
               noblest
               part
               whereof
               is
               Heaven
               ;
               and
               the
               effects
               of
               Time
               are
               not
               known
               to
               us
               but
               by
               the
               motion
               of
               the
               Heavens
               and
               the
               Stars
               ,
               which
               make
               the
               Seasons
               ,
               Years
               ,
               Weeks
               ,
               Days
               and
               Hours
               ,
               with
               the
               difference
               of
               day
               and
               night
               .
            
             
               The
               Second
               said
               ,
               That
               Time
               is
               a
               pure
               creature
               of
               our
               Phancy
               ,
               and
               hath
               no
               real
               existence
               in
               Nature
               ,
               since
               it
               hath
               no
               parts
               .
               For
               time
               pass'd
               is
               no
               more
               ,
               the
               future
               is
               not
               yet
               ;
               the
               present
               is
               but
               a
               moment
               ,
               which
               cannot
               be
               part
               of
               time
               ;
               since
               't
               is
               common
               to
               every
               part
               that
               being
               taken
               several
               times
               it
               composes
               and
               compleats
               its
               total
               ;
               which
               agrees
               not
               to
               a
               moment
               ,
               a
               hundred
               thousand
               moments
               added
               together
               making
               but
               one
               moment
               ,
               and
               therefore
               cannot
               make
               the
               least
               part
               of
               time
               ,
               no
               more
               then
               an
               infinite
               number
               of
               points
               can
               make
               the
               least
               line
               ,
               because
               it
               is
               not
               compos'd
               of
               points
               ;
               as
               time
               is
               not
               compos'd
               of
               moments
               .
               For
               if
               you
               say
               Time
               is
               the
               flux
               of
               a
               moment
               ,
               as
               a
               line
               is
               the
               flux
               of
               a
               point
               ,
               this
               argues
               not
               the
               existence
               of
               Time
               ,
               because
               a
               point
               leaves
               something
               behind
               it
               as
               it
               moves
               ,
               but
               a
               moment
               doth
               not
               .
               Yea
               ,
               if
               we
               believe
               Aristotle
               ,
               a
               moment
               is
               not
               in
               Time.
               For
               either
               't
               is
               one
               moment
               ,
               or
               many
               .
               If
               one
               ,
               it
               will
               follow
               that
               what
               is
               done
               at
               present
               ,
               and
               what
               a
               thousand
               years
               ago
               ,
               were
               done
               at
               the
               same
               time
               ,
               because
               in
               the
               same
               moment
               .
               If
               there
               be
               many
               moments
               in
               time
               ,
               they
               must
               succed
               one
               another
               ,
               one
               perishing
               as
               the
               next
               arises
               ,
               just
               as
               of
               the
               parts
               of
               time
               ,
               the
               pass'd
               perishes
               to
               give
               birth
               to
               the
               future
               .
               
               But
               a
               moment
               cannot
               perish
               .
               For
               it
               must
               perish
               either
               in
               time
               ,
               or
               in
               an
               instant
               .
               Not
               in
               time
               ,
               for
               this
               is
               divisible
               ,
               but
               an
               instant
               indivisible
               .
               Nor
               yet
               in
               an
               instant
               .
               For
               either
               that
               instant
               would
               be
               it self
               ,
               and
               so
               it
               should
               be
               ,
               and
               not
               be
               ,
               together
               :
               or
               it
               would
               be
               the
               instant
               before
               it
               ;
               which
               will
               not
               hold
               ;
               because
               whilst
               that
               preceding
               instant
               exists
               ,
               this
               other
               is
               not
               yet
               in
               being
               ;
               or
               ,
               lastly
               ,
               't
               would
               be
               the
               instant
               after
               it
               ,
               and
               then
               this
               instant
               would
               be
               gone
               before
               .
               Wherefore
               either
               Time
               is
               nothing
               at
               all
               ,
               or
               else
               but
               an
               imaginary
               thing
               .
               And
               indeed
               it
               seems
               consentaneously
               call'd
               Number
               and
               Measure
               ;
               because
               neither
               of
               these
               hath
               other
               existence
               then
               in
               the
               mind
               .
               For
               if
               you
               say
               ,
               with
               some
               ,
               that
               time
               is
               essential
               to
               things
               ,
               you
               may
               as
               well
               say
               that
               the
               Ell
               is
               of
               the
               essence
               of
               the
               cloath
               which
               it
               measures
               ,
               and
               number
               essential
               to
               the
               things
               numbred
               ;
               so
               that
               ,
               by
               this
               reckoning
               ,
               Measure
               and
               Number
               should
               be
               of
               all
               sorts
               of
               Natures
               ,
               because
               they
               are
               apply'd
               to
               all
               things
               .
            
             
               The
               Third
               said
               ,
               That
               amongst
               real
               things
               some
               are
               momentary
               ,
               being
               made
               and
               perishing
               in
               one
               and
               the
               same
               instant
               ,
               which
               is
               the
               measure
               of
               their
               existence
               ;
               others
               are
               perdurable
               ,
               amongst
               which
               as
               there
               is
               something
               that
               hath
               always
               been
               ,
               and
               shall
               always
               be
               ;
               others
               that
               have
               not
               always
               been
               ,
               yet
               shall
               always
               be
               ;
               so
               there
               are
               some
               that
               have
               not
               been
               sometimes
               ,
               and
               sometimes
               shall
               be
               no
               more
               .
               Again
               ,
               of
               these
               latter
               ,
               some
               have
               all
               their
               parts
               together
               ;
               others
               have
               them
               one
               after
               another
               .
               The
               first
               are
               continuous
               ,
               and
               their
               duration
               is
               their
               age
               ;
               the
               second
               are
               successive
               ,
               whose
               duration
               is
               time
               .
               For
               duration
               follows
               the
               existence
               of
               every
               thing
               as
               necessarily
               as
               existence
               follows
               essence
               .
               Existence
               is
               the
               term
               of
               production
               .
               Duration
               is
               the
               term
               of
               conservation
               .
               So
               that
               ,
               to
               doubt
               whether
               there
               be
               such
               a
               real
               thing
               in
               Nature
               as
               Time
               ,
               is
               to
               doubt
               of
               the
               duration
               and
               existence
               of
               every
               thing
               ;
               although
               the
               Scripture
               should
               not
               assure
               us
               that
               God
               made
               the
               day
               and
               the
               night
               ,
               which
               are
               parts
               of
               time
               .
               Moreover
               ,
               the
               contrary
               reasons
               prove
               nothing
               ,
               saving
               that
               time
               is
               not
               of
               the
               nature
               of
               continuous
               beings
               ,
               but
               of
               successive
               ,
               which
               consists
               in
               having
               no
               parts
               really
               present
               .
               This
               Time
               is
               defin'd
               ,
               by
               the
               Philosopher
               .
               The
               Number
               of
               Motion
               according
               to
               its
               prior
               and
               posterior
               parts
               ;
               that
               is
               to
               say
               ,
               by
               means
               of
               time
               we
               know
               how
               long
               the
               motion
               lasted
               ,
               when
               it
               begun
               ,
               and
               when
               it
               ended
               .
               For
               being
               Number
               may
               serve
               for
               Measure
               ,
               and
               Measure
               for
               number
               ,
               therefore
               they
               are
               both
               taken
               for
               one
               and
               the
               same
               thing
               .
               Indeed
               ,
               when
               a
               thing
               is
               mov'd
               ,
               't
               is
               over
               some
               space
               ;
               whose
               first
               parts
               answer
               to
               the
               first
               parts
               of
               motion
               ,
               and
               the
               latter
               parts
               of
               the
               space
               to
               the
               latter
               parts
               of
               the
               motion
               ,
               and
               from
               this
               succession
               of
               the
               latter
               parts
               of
               the
               motion
               to
               the
               former
               ariseth
               a
               duration
               ,
               which
               is
               time
               ,
               long
               or
               short
               ,
               according
               to
               the
               slowness
               or
               quickness
               of
               this
               motion
               .
               And
               because
               by
               means
               of
               this
               duration
               we
               number
               and
               measure
               that
               of
               motions
               ,
               and
               of
               all
               our
               actions
               ,
               therefore
               it
               is
               call'd
               Number
               or
               Measure
               ;
               although
               it
               be
               onely
               a
               Propriety
               
               of
               Time
               to
               serve
               for
               a
               Measure
               ,
               and
               no
               ways
               of
               its
               essence
               .
            
             
               The
               Fourth
               said
               ,
               That
               to
               understand
               time
               ,
               't
               is
               requisite
               to
               understand
               the
               motion
               ,
               and
               two
               moments
               ,
               one
               whereof
               was
               at
               the
               beginning
               of
               that
               motion
               ,
               and
               the
               other
               at
               the
               end
               ;
               and
               then
               to
               imagine
               the
               middle
               ,
               or
               distance
               between
               those
               two
               extreams
               ,
               which
               middle
               is
               Time.
               Therefore
               man
               alone
               being
               able
               to
               make
               comparison
               of
               those
               two
               extreams
               ,
               only
               he
               of
               all
               animals
               understands
               and
               computes
               time
               .
               Hence
               they
               who
               wake
               out
               of
               a
               deep
               and
               long
               sleep
               think
               it
               but
               a
               small
               while
               since
               they
               first
               lay
               down
               to
               rest
               ,
               because
               they
               took
               no
               notice
               of
               the
               intermediate
               motions
               ,
               and
               think
               the
               moment
               wherein
               they
               fell
               asleep
               and
               that
               wherein
               they
               wak'd
               ,
               is
               but
               one
               single
               moment
               .
               The
               same
               also
               happens
               to
               those
               who
               are
               so
               intent
               upon
               any
               action
               or
               contemplation
               ,
               that
               they
               heed
               not
               the
               duration
               of
               motions
               .
               Now
               not
               only
               the
               motions
               of
               the
               body
               ,
               but
               those
               of
               the
               mind
               are
               measured
               by
               time
               .
               Therefore
               ,
               in
               the
               dark
               ,
               he
               that
               should
               perceive
               no
               outward
               motion
               ,
               not
               even
               in
               his
               own
               body
               ,
               might
               yet
               conceive
               time
               by
               the
               duration
               of
               his
               soul's
               actions
               ,
               his
               thoughts
               ,
               desires
               ,
               and
               other
               spiritual
               motion
               .
               And
               as
               Time
               is
               the
               Measure
               of
               Motion
               ,
               so
               it
               is
               likewise
               of
               rest
               ;
               since
               the
               reason
               of
               contraries
               is
               the
               same
               .
               And
               ,
               consequently
               ,
               motion
               and
               rest
               being
               the
               causes
               of
               all
               things
               ,
               time
               ,
               which
               is
               their
               duration
               ,
               is
               also
               their
               universal
               cause
               .
            
             
               The
               Fifth
               said
               ,
               That
               't
               is
               ordinary
               to
               men
               to
               attribute
               the
               effects
               whereof
               they
               know
               not
               the
               causes
               ,
               to
               other
               known
               causes
               ,
               though
               indeed
               they
               be
               nothing
               less
               ;
               so
               they
               attribute
               misfortunes
               ,
               losses
               ,
               death
               ,
               oblivion
               ,
               and
               such
               other
               things
               ,
               to
               Heaven
               ,
               to
               Time
               ,
               or
               to
               place
               ,
               although
               they
               cannot
               be
               the
               causes
               thereof
               .
               Hence
               some
               certain
               days
               have
               been
               superstitiously
               accounted
               fortunate
               or
               unfortunate
               ,
               as
               by
               the
               Persians
               the
               third
               and
               sixth
               of
               August
               ,
               in
               regard
               of
               the
               losses
               which
               they
               had
               suffer'd
               upon
               those
               days
               ;
               the
               first
               of
               April
               by
               Darius
               and
               the
               Carthaginians
               ,
               because
               upon
               the
               same
               day
               he
               had
               lost
               a
               Battle
               to
               Alexander
               ,
               and
               these
               were
               driven
               out
               of
               Sicily
               by
               Timoleon
               ,
               who
               was
               always
               observ'd
               to
               have
               had
               some
               good
               fortune
               upon
               his
               birth
               day
               .
               Moreover
               ,
               the
               Genethliacks
               affirm
               that
               the
               day
               of
               Nativity
               is
               always
               discriminated
               by
               some
               remarkable
               accident
               :
               for
               which
               they
               alledge
               the
               example
               of
               Charles
               V.
               whose
               birth
               day
               ,
               the
               24th
               of
               February
               ,
               was
               made
               remarkable
               to
               him
               by
               his
               election
               to
               the
               Empire
               ,
               and
               the
               taking
               of
               Francis
               I.
               before
               Pavia
               .
               Such
               was
               also
               that
               day
               afterwards
               solemniz'd
               ,
               in
               which
               Philip
               of
               Macedon
               receiv'd
               his
               three
               good
               tidings
               .
               But
               as
               there
               is
               no
               hour
               ,
               much
               less
               day
               ,
               but
               is
               signaliz'd
               by
               some
               strange
               accidents
               ,
               so
               there
               is
               not
               any
               but
               hath
               been
               both
               fortunate
               and
               unfortunate
               .
               As
               was
               that
               of
               Alexander's
               birth
               ,
               who
               saw
               Diana's
               Temple
               at
               Ephesus
               burnt
               by
               Herostratus
               ,
               and
               the
               Persians
               put
               wholly
               to
               the
               rout
               :
               Yet
               the
               same
               Alexander
               ,
               as
               likewise
               
                 Attalus
                 ,
                 Pompey
              
               ,
               and
               many
               others
               ,
               dy'd
               upon
               the
               day
               of
               
               their
               Nativity
               ;
               so
               did
               Augustus
               upon
               that
               of
               his
               Inauguration
               .
               Wherefore
               't
               is
               no
               less
               ridiculous
               to
               refer
               all
               these
               accidents
               to
               Time
               ,
               then
               to
               attribute
               to
               it
               the
               mutation
               ,
               oblivion
               ,
               and
               death
               of
               all
               things
               ,
               whereof
               it
               is
               not
               the
               cause
               ;
               although
               for
               this
               purpose
               Saturn
               was
               painted
               with
               a
               sickle
               in
               his
               hand
               ,
               with
               which
               he
               hew'd
               every
               thing
               down
               ,
               and
               devour'd
               his
               own
               children
               .
               For
               Time
               as
               well
               as
               Place
               being
               quantities
               ,
               which
               are
               no
               ways
               active
               ,
               they
               cannot
               be
               the
               causes
               of
               any
               things
               .
            
             
               The
               Sixth
               said
               ,
               Time
               is
               diversly
               taken
               and
               distinguish'd
               according
               to
               the
               diversity
               of
               Professions
               .
               Historians
               divide
               it
               into
               the
               four
               Monarchies
               ,
               of
               the
               Medes
               ,
               the
               Persians
               ,
               the
               Greeks
               ,
               and
               the
               Romans
               ,
               and
               the
               States
               and
               Empires
               which
               have
               succeeded
               them
               :
               The
               Church
               into
               Working-days
               and
               Festivals
               :
               the
               Lawyers
               into
               Terms
               and
               Vacations
               ;
               the
               Naturalists
               consider
               them
               simply
               as
               a
               property
               of
               natural
               body
               ;
               Astronomers
               ,
               as
               an
               effect
               of
               Heaven
               ;
               Physitians
               ,
               as
               one
               of
               the
               principal
               circumstances
               of
               Diseases
               ,
               which
               they
               divide
               into
               most
               acute
               ,
               acute
               ,
               and
               chronical
               or
               long
               ,
               which
               exceed
               40
               days
               ;
               and
               each
               of
               them
               into
               their
               beginning
               ,
               augmentation
               ,
               state
               and
               declination
               ,
               as
               distinguish'd
               by
               the
               common
               ,
               indicatory
               and
               critical
               days
               .
            
          
           
             
               II.
               Whether
               't
               is
               best
               to
               overcome
               by
               open
               force
               or
               otherwise
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ,
               That
               Force
               being
               that
               which
               first
               caus'd
               obedience
               and
               admiration
               in
               the
               world
               ,
               the
               strongest
               having
               ever
               over-mastered
               others
               ;
               it
               cannot
               enter
               into
               comparison
               with
               a
               thing
               that
               passes
               for
               a
               Vice
               ,
               and
               even
               amongst
               Women
               ,
               as
               sleight
               and
               and
               subtlety
               doth
               ;
               and
               crafts
               in
               any
               action
               otherwise
               glorious
               ,
               greatly
               diminisheth
               its
               lustre
               .
               So
               Hercules
               is
               more
               esteem'd
               for
               having
               slain
               the
               Nemaean
               Lion
               with
               his
               club
               ,
               then
               Lysimachus
               for
               having
               taken
               away
               the
               life
               of
               another
               by
               dextrously
               thrusting
               his
               hand
               wrap'd
               up
               in
               a
               piece
               of
               cloth
               into
               his
               open'd
               throat
               ,
               and
               so
               strangling
               him
               ;
               of
               which
               no
               other
               reason
               can
               be
               given
               ,
               but
               that
               the
               former
               kil'd
               him
               by
               his
               cunning
               ,
               and
               the
               other
               by
               plain
               strength
               .
               Moreover
               ,
               General
               things
               are
               made
               of
               Particular
               ;
               duels
               and
               single
               fights
               ,
               are
               little
               pictures
               of
               battles
               .
               Now
               every
               one
               knows
               what
               difference
               there
               is
               between
               him
               that
               overcomes
               his
               Enemy
               without
               any
               foul
               play
               ,
               and
               another
               that
               makes
               use
               of
               some
               invention
               or
               artisice
               to
               get
               advantage
               of
               him
               .
               For
               though
               Duels
               are
               justly
               odious
               to
               all
               good
               men
               ,
               yet
               he
               that
               hath
               behav'd
               himself
               gallantly
               therein
               ,
               even
               when
               he
               is
               overcome
               gains
               more
               Honour
               then
               he
               that
               by
               some
               fraud
               hath
               gotten
               the
               life
               of
               his
               Enemy
               .
               Indeed
               ,
               the
               word
               Virtue
               coming
               from
               the
               Latine
               which
               ,
               signifies
               Man
               ,
               implyes
               that
               to
               be
               virtuous
               ,
               't
               is
               requir'd
               to
               overcome
               as
               a
               Man
               ,
               and
               leave
               tricks
               ,
               sleights
               ,
               and
               subtleties
               to
               Women
               ,
               to
               supply
               their
               weakness
               ;
               and
               yet
               Women
               too
               ,
               when
               they
               see
               the
               masculine
               vigorous
               deportment
               ,
               and
               feats
               of
               Arms
               of
               a
               Cavalier
               ,
               that
               has
               won
               the
               victory
               over
               his
               Enemy
               ,
               will
               prefer
               him
               before
               an
               other
               who
               hath
               had
               the
               same
               advantage
               without
               striking
               a
               blow
               .
               Whence
               it
               appears
               ,
               
               that
               in
               all
               sort
               of
               Minds
               ,
               Generosity
               and
               Courage
               finds
               more
               favour
               then
               subtlety
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Emblem
               of
               the
               Wind
               and
               the
               Sun
               ,
               trying
               which
               should
               make
               the
               Traveller
               quit
               his
               Cloak
               ,
               (
               attributing
               the
               mastery
               to
               the
               Sun
               above
               the
               Wind
               )
               shews
               that
               Force
               is
               not
               alwayes
               the
               most
               efficacious
               .
               For
               he
               who
               aimes
               to
               overcome
               must
               accomplish
               it
               by
               the
               most
               facile
               way
               ;
               which
               being
               ordinarily
               the
               gentlest
               ,
               because
               it
               finds
               least
               resistance
               ,
               brings
               about
               its
               designes
               more
               easily
               then
               violence
               ,
               which
               giving
               the
               Alarm
               makes
               every
               one
               stand
               upon
               his
               guard
               ,
               and
               renders
               all
               enterprizes
               dangerous
               .
               Therefore
               the
               wise
               General
               who
               commits
               his
               affairs
               to
               Chance
               as
               little
               as
               he
               can
               ,
               assayes
               all
               other
               means
               before
               he
               comes
               to
               open
               force
               ;
               imitating
               a
               discreet
               Master
               of
               a
               Family
               ,
               who
               never
               falls
               to
               blows
               either
               in
               his
               house
               ,
               or
               out
               of
               it
               ,
               so
               long
               as
               he
               hath
               any
               hope
               from
               wayes
               of
               gentleness
               .
               Moreover
               ,
               the
               means
               which
               peculiarly
               belong
               to
               Man
               ought
               to
               be
               prefer'd
               before
               those
               which
               are
               common
               to
               him
               with
               brutes
               ;
               yea
               ,
               in
               which
               they
               go
               beyond
               him
               .
               And
               you
               see
               that
               they
               are
               not
               the
               most
               strong
               and
               robust
               that
               command
               in
               Monarchies
               and
               States
               ,
               but
               the
               most
               wise
               and
               prudent
               ,
               whose
               bodies
               are
               commonly
               more
               weak
               through
               their
               great
               watchings
               and
               toils
               ;
               and
               because
               these
               delicate
               bodies
               are
               more
               easie
               to
               be
               govern'd
               by
               the
               powers
               of
               the
               Soul
               ,
               which
               consequently
               are
               more
               worthily
               exercis'd
               therein
               .
            
             
               The
               Third
               said
               ,
               That
               Philip
               of
               Macedon
               had
               reason
               to
               compare
               subtlety
               to
               the
               Foxes
               skin
               ,
               as
               force
               to
               the
               Lion's
               ,
               saying
               ,
               that
               the
               former
               was
               to
               be
               made
               use
               of
               when
               the
               latter
               hapened
               to
               be
               too
               short
               .
               For
               he
               who
               employes
               subtlety
               in
               war
               ,
               thereby
               acknowledges
               his
               weaknesse
               which
               made
               an
               old
               Captain
               say
               ,
               when
               he
               was
               advis'd
               to
               set
               upon
               his
               Enemy
               in
               the
               night
               ,
               That
               he
               would
               win
               ,
               not
               steal
               a
               Victory
               .
               For
               he
               that
               is
               vanquish'd
               onely
               by
               stratagem
               does
               not
               acknowledge
               himself
               worsted
               ;
               and
               they
               who
               make
               use
               of
               wiles
               ,
               when
               they
               think
               they
               have
               done
               ,
               they
               are
               alwayes
               to
               begin
               again
               ;
               as
               the
               Barretors
               who
               by
               some
               subtlety
               have
               procur'd
               a
               Verdict
               are
               never
               secure
               against
               new
               Sutes
               .
               So
               a
               little
               man
               ,
               skill'd
               in
               wrastling
               ,
               may
               haply
               trip
               up
               his
               more
               sturdy
               Antagonist
               ,
               and
               so
               be
               counted
               more
               dextrous
               or
               nimble
               ,
               but
               not
               more
               strong
               then
               he
               .
               Moreover
               ,
               since
               all
               actions
               take
               their
               rule
               from
               Justice
               ,
               which
               cannot
               consist
               with
               fraud
               ,
               he
               is
               not
               to
               be
               reputed
               a
               Conqueror
               that
               hath
               gotten
               a
               Victory
               unjustly
               .
            
             
               The
               Fourth
               said
               ,
               That
               if
               we
               receive
               the
               judgement
               of
               the
               vanquish'd
               ,
               the
               Victors
               are
               alwayes
               faulty
               .
               Therefore
               it
               matters
               not
               by
               what
               means
               we
               defeat
               our
               Enemies
               ,
               provided
               those
               means
               be
               lawful
               ,
               and
               transgress
               not
               the
               maxime
               of
               Divines
               ;
               That
               evil
               is
               not
               to
               be
               done
               to
               the
               end
               good
               may
               come
               of
               it
               .
               This
               premiz'd
               ,
               't
               is
               not
               onely
               lawfull
               for
               the
               chief
               of
               an
               Army
               ,
               but
               perfectly
               his
               duty
               to
               deprive
               his
               Enemies
               of
               all
               advantages
               before
               the
               fight
               ,
               in
               it
               ,
               and
               afterward
               besieging
               
               places
               ,
               defending
               them
               ,
               or
               giving
               them
               relief
               .
               So
               Joshuah
               ,
               to
               encourage
               the
               Israelites
               to
               make
               an
               invasion
               into
               the
               land
               of
               Canaan
               ,
               caus'd
               Grapes
               of
               prodigious
               greatness
               which
               grew
               in
               that
               Country
               to
               be
               shew'd
               them
               in
               the
               Desart
               .
               Cato
               ,
               to
               animate
               the
               Romans
               to
               the
               Carthaginian
               War
               ,
               let
               fall
               in
               the
               Senate
               some
               of
               the
               large
               African
               Figgs
               ,
               crying
               ,
               that
               there
               were
               but
               three
               days
               sail
               from
               the
               place
               where
               they
               grew
               .
               An
               other
               ,
               by
               letting
               loose
               a
               Hare
               from
               the
               walls
               of
               Thebes
               ,
               thereby
               assur'd
               his
               Souldiers
               that
               they
               had
               to
               do
               onely
               with
               cowards
               ,
               since
               they
               suffer'd
               those
               Animals
               to
               come
               amongst
               them
               .
               
                 M.
                 Antonius
              
               ,
               to
               exasperate
               the
               Romans
               against
               the
               murtherers
               of
               Caesar
               ,
               display'd
               his
               shirt
               to
               them
               all
               bloody
               .
               And
               Augustus
               ,
               to
               convince
               them
               of
               ingratitude
               ,
               publish'd
               his
               Testament
               ,
               true
               or
               fictitious
               ;
               whereby
               he
               made
               those
               very
               murtherers
               his
               heirs
               .
               Others
               ,
               of
               whom
               Examples
               are
               infinite
               ,
               by
               continual
               Alarms
               oblige
               their
               Enemies
               to
               watch
               and
               stand
               for
               some
               dayes
               in
               armes
               before
               the
               fight
               ,
               to
               the
               end
               to
               tire
               them
               out
               by
               those
               toiles
               ;
               they
               weaken
               them
               by
               delights
               ,
               cut
               off
               their
               provisions
               ,
               hinder
               their
               relief
               ,
               raise
               false
               reports
               ,
               and
               intercept
               Letters
               on
               purpose
               to
               abate
               their
               Courage
               ,
               or
               that
               of
               their
               Allies
               .
               In
               the
               fight
               ,
               they
               strive
               to
               give
               their
               Enemies
               the
               disadvantage
               of
               the
               wind
               ,
               dust
               ,
               smoak
               ,
               and
               Sun
               in
               their
               faces
               ;
               they
               possess
               the
               highest
               and
               most
               advantagious
               places
               ,
               and
               drive
               them
               upon
               precipices
               ,
               ditches
               ,
               bogs
               ,
               and
               other
               incommodious
               places
               ;
               they
               let
               loose
               mad
               beasts
               upon
               them
               ,
               as
               Elephants
               of
               old
               ,
               to
               break
               their
               ranks
               ,
               and
               strike
               terror
               into
               them
               ;
               which
               others
               do
               also
               by
               their
               cryes
               ,
               words
               ,
               armes
               ,
               engines
               ,
               and
               other
               uncouth
               inventions
               ,
               the
               strangeness
               whereof
               making
               a
               great
               impression
               in
               their
               Minds
               ,
               puts
               them
               into
               disorder
               .
               They
               make
               shew
               of
               assailing
               them
               on
               one
               side
               ,
               whilst
               on
               the
               other
               ,
               where
               they
               are
               weakest
               ,
               they
               give
               an
               assault
               in
               good
               earnest
               .
               Some
               have
               overcome
               them
               by
               their
               celerity
               ,
               surprizing
               them
               asleep
               ,
               feasting
               ,
               playing
               ,
               or
               wearied
               ;
               others
               ,
               by
               a
               contrary
               stratagem
               ,
               get
               the
               better
               of
               them
               by
               patience
               ,
               undermining
               and
               consuming
               them
               by
               little
               and
               little
               .
               After
               the
               fight
               ,
               when
               the
               Enemies
               are
               defeated
               ,
               they
               hinder
               them
               from
               getting
               together
               again
               in
               a
               body
               .
               In
               brief
               ,
               all
               the
               sleight
               and
               artifice
               that
               humane
               invention
               can
               imagine
               ,
               to
               confound
               the
               counsels
               ,
               and
               dissipate
               the
               forces
               of
               the
               Enemy
               ,
               hath
               been
               in
               all
               times
               employ'd
               to
               that
               end
               ;
               and
               they
               who
               have
               best
               practis'd
               the
               same
               ,
               have
               gotten
               the
               name
               of
               great
               Captains
               .
               Therefore
               Virgil
               had
               reason
               to
               say
               ,
               That
               it
               was
               not
               to
               be
               consider'd
               ,
               whether
               fraud
               or
               force
               were
               to
               be
               us'd
               against
               an
               Enemy
               ;
               but
               to
               conclude
               ,
               both
               are
               succesfully
               joyn'd
               together
               .
            
          
        
         
           
           
             CONFERENCE
             LXIII
             .
          
           
             
               I.
               Of
               Motion
               .
               II.
               Of
               Custome
               .
            
          
           
             
               I.
               Of
               Motion
               .
            
             
               MOtion
               is
               consider'd
               variously
               in
               the
               Sciences
               .
               By
               Metaphysicks
               ,
               inasmuch
               as
               Entity
               is
               divided
               into
               Moveable
               and
               Immoveable
               .
               By
               Natural
               Philosophy
               ,
               as
               't
               is
               an
               internal
               propriety
               of
               a
               Natural
               Body
               .
               By
               Logick
               ,
               so
               far
               as
               't
               is
               inseparable
               from
               Contrariety
               ,
               whereof
               it
               treats
               amongst
               the
               Opposites
               .
               By
               Physick
               ,
               as
               being
               comprehended
               amongst
               the
               six
               things
               not-natural
               .
               By
               Astronomy
               ,
               as
               it
               is
               annex'd
               to
               the
               Heavens
               ,
               and
               by
               them
               is
               the
               cause
               of
               all
               those
               here
               below
               .
               By
               the
               Mechanicks
               ,
               as
               't
               is
               the
               Agent
               of
               all
               their
               Engines
               .
               And
               't
               were
               to
               be
               wish'd
               for
               the
               perfection
               of
               the
               Mathematicks
               ,
               that
               as
               some
               of
               them
               treat
               of
               continuous
               Quantity
               permanent
               ;
               (
               as
               Geometry
               )
               others
               ,
               of
               discrete
               Quantity
               ,
               (
               as
               Arithmetick
               )
               considering
               them
               abstracted
               from
               their
               matter
               ;
               so
               there
               were
               some
               that
               treated
               purely
               of
               the
               nature
               and
               properties
               of
               continuous
               Quantity
               successive
               ,
               which
               is
               Motion
               .
               For
               the
               doctrine
               of
               Motion
               is
               so
               excellent
               ,
               that
               by
               its
               help
               Philosophers
               guided
               onely
               by
               the
               light
               of
               Nature
               have
               come
               to
               the
               knowledge
               of
               one
               Eternal
               God
               alone
               ,
               and
               of
               the
               dependance
               that
               all
               beings
               have
               upon
               one
               sole
               cause
               ;
               because
               every
               thing
               that
               is
               mov'd
               is
               mov'd
               by
               something
               else
               ;
               otherwise
               ,
               if
               it
               mov'd
               it self
               ,
               it
               should
               make
               it self
               perfect
               ;
               since
               every
               thing
               that
               moves
               gives
               perfection
               ,
               and
               that
               which
               is
               mov'd
               receives
               the
               same
               .
               Now
               this
               cannot
               be
               ,
               because
               then
               one
               and
               the
               same
               thing
               should
               at
               the
               same
               time
               be
               both
               Agent
               and
               Patient
               ,
               have
               and
               not
               have
               perfection
               ,
               be
               and
               not
               be
               ;
               which
               is
               the
               greatest
               absurdity
               .
               Wherefore
               what
               ever
               is
               mov'd
               ,
               't
               is
               mov'd
               by
               some
               other
               thing
               ,
               and
               this
               by
               some
               other
               ,
               till
               you
               come
               to
               a
               First
               Mover
               ,
               who
               gives
               Motion
               to
               all
               things
               .
               For
               otherwise
               there
               would
               be
               a
               progress
               into
               infinity
               ,
               which
               cannot
               be
               admitted
               into
               causes
               .
               Likewise
               ,
               that
               all
               things
               depend
               upon
               a
               Supreme
               Cause
               is
               prov'd
               by
               Motion
               ;
               because
               every
               thing
               that
               is
               mov'd
               depends
               upon
               that
               which
               moves
               it
               :
               Whereupon
               the
               Naturalists
               say
               ,
               that
               it
               is
               united
               thereunto
               by
               a
               Contact
               either
               of
               the
               Suppositum
               ,
               or
               of
               Virtue
               ;
               and
               therefore
               all
               things
               being
               mov'd
               by
               that
               First
               Cause
               ,
               depend
               wholly
               upon
               it
               ,
               and
               are
               united
               to
               it
               .
               But
               as
               excellent
               things
               are
               most
               difficult
               ,
               and
               commonly
               the
               clearest
               are
               assaulted
               by
               the
               strongest
               objections
               ;
               so
               there
               have
               been
               some
               persons
               that
               have
               deny'd
               Motion
               ,
               as
               Parmenides
               and
               Zeno
               ,
               (
               although
               it
               hath
               as
               true
               existence
               as
               Nature
               which
               is
               the
               principle
               of
               it
               )
               because
               they
               could
               not
               answer
               the
               objections
               brought
               against
               it
               .
               Others
               ,
               on
               the
               contrary
               ,
               as
               Heraclitus
               ,
               have
               conceiv'd
               that
               all
               things
               are
               in
               continual
               Motion
               ,
               although
               the
               same
               be
               never
               perceiv'd
               by
               our
               Senses
               .
               But
               Aristotle
               ,
               according
               to
               his
               wont
               ,
               chusing
               the
               middle
               opinion
               ,
               hath
               
               affirm'd
               ,
               That
               there
               are
               some
               things
               which
               alwayes
               move
               ;
               others
               ,
               that
               alwayes
               rest
               ,
               and
               others
               that
               move
               and
               rest
               alternately
               .
               That
               which
               alwayes
               rests
               is
               the
               First
               Mover
               ;
               That
               which
               alwayes
               moves
               ,
               is
               the
               Heavens
               ,
               whose
               never
               interrupted
               circular
               Motion
               comes
               very
               near
               infinity
               .
               Things
               which
               move
               and
               rest
               at
               times
               ,
               are
               all
               other
               simple
               or
               compound
               bodies
               ,
               in
               which
               the
               Motion
               is
               either
               natural
               ,
               as
               in
               fire
               to
               mount
               upwards
               ;
               or
               in
               violent
               ,
               as
               in
               the
               same
               fire
               to
               descend
               downwards
               .
               Both
               which
               kinds
               of
               Motion
               admit
               of
               rest
               too
               ;
               the
               natural
               ,
               when
               the
               body
               hath
               found
               its
               centre
               ;
               the
               violent
               ,
               at
               the
               point
               of
               reflection
               ,
               or
               when
               the
               virtue
               impress'd
               upon
               it
               by
               the
               Agent
               ceases
               .
            
             
               The
               Second
               said
               ,
               The
               incessant
               mutation
               made
               in
               all
               things
               ,
               argues
               that
               there
               is
               no
               Rest
               ;
               since
               Rest
               is
               the
               abiding
               of
               things
               in
               one
               and
               the
               same
               state
               ,
               and
               nothing
               doth
               so
               .
               Nor
               is
               there
               any
               Motion
               ,
               because
               if
               there
               were
               ,
               it
               should
               be
               made
               in
               an
               Instant
               .
               But
               Nothing
               is
               chang'd
               in
               an
               Instant
               ,
               being
               all
               Mutation
               presupposes
               two
               termes
               ;
               one
               ,
               
                 From
                 which
              
               ,
               and
               another
               ,
               
                 To
                 which
              
               ;
               and
               there
               are
               no
               termes
               without
               a
               middle
               ,
               or
               medium
               ;
               nor
               can
               any
               thing
               pass
               from
               one
               terme
               to
               another
               through
               a
               medium
               ,
               but
               in
               time
               .
               That
               Motion
               must
               be
               made
               in
               an
               Instant
               ,
               appears
               ,
               because
               there
               is
               nothing
               between
               the
               last
               point
               of
               that
               which
               is
               to
               be
               chang'd
               ,
               and
               the
               first
               of
               that
               which
               is
               chang'd
               .
               For
               in
               Local
               Motion
               ,
               a
               stone
               begins
               to
               be
               mov'd
               at
               the
               same
               instant
               wherein
               it
               ceases
               to
               rest
               .
               There
               is
               therefore
               no
               intermediate
               space
               between
               its
               motion
               and
               its
               rest
               :
               And
               if
               two
               extremes
               which
               have
               no
               medium
               between
               them
               be
               together
               ,
               then
               things
               which
               are
               together
               are
               in
               one
               and
               the
               same
               moment
               .
               This
               is
               yet
               further
               manifest
               in
               the
               other
               kinds
               of
               Motion
               .
               For
               in
               Generation
               there
               is
               nothing
               between
               Not-Being
               ;
               and
               Being
               ,
               and
               in
               Corruption
               nothing
               between
               Being
               and
               Not-Being
               .
               Otherwise
               ,
               there
               should
               be
               something
               that
               exists
               and
               exists
               not
               ;
               which
               is
               contrary
               to
               the
               first
               principle
               .
               In
               Alteration
               ,
               as
               soon
               as
               the
               Air
               is
               illuminated
               the
               Darkness
               ceaseth
               ,
               and
               there
               is
               nothing
               between
               them
               .
               In
               Accretion
               or
               Augmentation
               ,
               the
               Body
               is
               still
               in
               its
               first
               quantity
               till
               it
               receive
               a
               greater
               ;
               as
               likewise
               in
               Diminution
               't
               is
               alwayes
               in
               the
               same
               magnitude
               ,
               till
               it
               be
               reduc'd
               to
               a
               less
               .
               For
               we
               must
               beware
               of
               taking
               the
               dispositions
               or
               preparations
               to
               all
               these
               motions
               for
               the
               motions
               themselves
               .
            
             
               The
               Third
               said
               ,
               'T
               is
               easier
               to
               say
               what
               Motion
               is
               not
               ,
               then
               what
               it
               is
               ;
               since
               the
               Philosopher
               tells
               us
               ,
               that
               it
               hath
               more
               of
               Non-entity
               then
               of
               Entity
               .
               Wherefore
               being
               things
               cannot
               be
               known
               but
               so
               far
               as
               they
               are
               true
               ,
               and
               they
               are
               not
               true
               but
               so
               far
               as
               they
               have
               Being
               ,
               't
               is
               no
               wonder
               if
               Motion
               be
               one
               of
               the
               difficultest
               to
               be
               understood
               ;
               and
               't
               is
               the
               more
               so
               ,
               because
               we
               must
               not
               confound
               with
               the
               other
               things
               that
               accompany
               it
               ,
               which
               are
               the
               Agent
               and
               Patient
               ,
               their
               action
               and
               passion
               ,
               it
               s
               two
               termes
               ,
               the
               extent
               of
               place
               ,
               time
               ,
               and
               the
               subject
               wherein
               it
               is
               caus'd
               .
               Besides
               ,
               every
               thing
               that
               is
               known
               ,
               being
               so
               either
               by
               
               it self
               when
               it
               is
               real
               ,
               or
               by
               some
               other
               when
               it
               is
               not
               such
               ;
               Motion
               which
               partly
               is
               ,
               and
               partly
               is
               not
               ,
               can
               neither
               be
               known
               by
               it self
               ,
               nor
               by
               some
               thing
               else
               ;
               for
               it
               cannot
               be
               known
               by
               the
               Senses
               ,
               nor
               ,
               without
               their
               help
               ,
               by
               the
               Intellect
               ;
               there
               being
               in
               Motion
               a
               something
               before
               ,
               and
               something
               after
               ;
               and
               consequenly
               ,
               a
               correspondence
               which
               falls
               not
               within
               cognizance
               of
               the
               Senses
               .
               Therefore
               ,
               to
               supply
               this
               defect
               ,
               the
               Philosophers
               have
               describ'd
               Motion
               ,
               (
               of
               it self
               insensible
               )
               by
               things
               that
               fall
               under
               sense
               ,
               saying
               ,
               that
               it
               is
               That
               which
               is
               included
               between
               the
               term
               
                 From
                 which
              
               ,
               and
               the
               term
               
                 To
                 which
              
               ;
               as
               the
               Physitians
               render
               the
               motions
               of
               life
               sensible
               by
               Dentition
               ,
               Puberty
               ,
               Stature
               ,
               different
               colours
               of
               the
               Hair
               ;
               in
               short
               ,
               by
               the
               vigor
               and
               inclination
               of
               actions
               ,
               and
               by
               such
               other
               sensible
               signes
               which
               notifie
               the
               diversity
               of
               Ages
               :
               And
               the
               Astrologers
               ,
               those
               of
               the
               Sun
               ,
               and
               other
               Stars
               ,
               by
               the
               houses
               of
               the
               Zodiack
               ,
               their
               Oppositions
               and
               different
               Aspects
               ;
               as
               also
               by
               the
               dispositions
               of
               the
               Air
               which
               make
               the
               diversity
               of
               our
               seasons
               ;
               like
               those
               Travellers
               which
               distinguish
               the
               number
               of
               miles
               by
               Cities
               ,
               Villages
               ,
               Crosses
               ,
               and
               other
               visible
               signes
               .
               Motion
               is
               therefore
               the
               passage
               from
               one
               term
               to
               the
               other
               .
               And
               so
               ,
               not
               onely
               when
               my
               hand
               slides
               from
               one
               side
               of
               this
               paper
               to
               the
               other
               ,
               but
               also
               when
               of
               hot
               it
               becomes
               cold
               ,
               there
               is
               made
               a
               Motion
               .
            
          
           
             
               II.
               Of
               Custome
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               Right
               is
               divided
               into
               written
               and
               not
               written
               ;
               the
               former
               is
               the
               Laws
               ,
               the
               second
               is
               Custome
               ,
               which
               is
               of
               Right
               us'd
               of
               long
               time
               ,
               establish'd
               by
               little
               by
               the
               liking
               of
               every
               one
               ,
               and
               approv'd
               by
               the
               tacite
               consent
               of
               the
               whole
               people
               ;
               and
               therefore
               more
               grateful
               then
               Law
               ,
               which
               never
               equally
               pleases
               all
               ;
               and
               is
               oftimes
               form'd
               in
               an
               instant
               :
               But
               Custome
               ,
               taking
               root
               by
               time
               ,
               is
               not
               establish'd
               ,
               except
               after
               long
               experiences
               .
               'T
               is
               of
               account
               among
               Physitians
               ,
               that
               Hippocrates
               commands
               that
               regard
               be
               had
               to
               it
               as
               well
               to
               the
               age
               ,
               the
               disease
               ,
               the
               country
               ,
               and
               the
               season
               ;
               yea
               ,
               he
               saith
               ,
               that
               all
               things
               accustomed
               ,
               (
               although
               bad
               )
               are
               yet
               less
               hurtful
               then
               those
               which
               are
               unusual
               ,
               although
               better
               in
               themselves
               .
               Amongst
               Lawyers
               nothing
               is
               so
               powerful
               as
               Custome
               ,
               which
               makes
               us
               patiently
               endure
               things
               contrary
               to
               the
               equity
               and
               nature
               it self
               ;
               such
               is
               the
               exclusion
               of
               the
               younger
               Children
               from
               a
               share
               of
               the
               inheritance
               ,
               which
               amongst
               the
               Gentry
               of
               most
               Nations
               descends
               to
               the
               eldest
               .
               The
               variety
               of
               Custome
               makes
               some
               Nations
               prefer
               a
               supercilious
               gravity
               ;
               others
               ,
               familiarity
               and
               courtesie
               :
               Some
               are
               commendable
               for
               sobriety
               ,
               others
               are
               notorious
               for
               drunkennesse
               .
               Some
               people
               ,
               as
               the
               Albanians
               ,
               accounted
               it
               impious
               to
               speak
               of
               the
               dead
               ;
               and
               amongst
               us
               ,
               't
               is
               impiety
               not
               to
               think
               of
               them
               .
               Amongst
               the
               first
               ,
               Egyptians
               ,
               women
               went
               to
               the
               Tavern
               ,
               and
               men
               spun
               at
               home
               ;
               as
               amongst
               the
               Amazons
               ,
               the
               women
               alone
               were
               Souldiers
               .
               The
               Lacedemonians
               permitted
               Theft
               ,
               provided
               it
               were
               committed
               dextrously
               .
               The
               Arrians
               ,
               on
               the
               contrary
               ,
               ston'd
               the
               most
               pety
               Thieves
               .
               Amongst
               
               the
               Babylonian
               Ladies
               she
               was
               held
               the
               most
               vertuous
               who
               prostituted
               her
               honour
               to
               most
               people
               ,
               whereas
               nothing
               is
               so
               tenderly
               regarded
               among
               all
               other
               Nations
               .
               In
               brief
               ,
               we
               are
               civil
               or
               uncivil
               ,
               good
               or
               bad
               ,
               foolish
               or
               wise
               ,
               or
               any
               thing
               else
               ,
               according
               to
               custom
               ,
               which
               Erasmus
               calls
               the
               Monosyllable
               Tyrant
               ,
               because
               't
               is
               term'd
               Mos
               in
               Latine
               ;
               a
               Tyrant
               ,
               to
               whom
               he
               is
               so
               distastful
               that
               doth
               not
               dress
               himself
               ,
               make
               his
               reverences
               ,
               and
               do
               every
               thing
               to
               obey
               it
               ,
               that
               he
               passes
               for
               a
               fool
               in
               all
               the
               rest
               of
               his
               actions
               .
            
             
               The
               Second
               said
               ,
               Custom
               bears
               such
               a
               sway
               over
               all
               the
               actions
               of
               men
               ,
               that
               it
               renders
               all
               things
               familiar
               to
               them
               .
               The
               Understanding
               commonly
               embraces
               the
               falshoods
               which
               it
               first
               imbib'd
               ,
               and
               rejects
               the
               truth
               (
               its
               proper
               object
               )
               whereunto
               it
               is
               not
               accustomed
               .
               The
               cause
               of
               which
               is
               ,
               for
               that
               what
               the
               Intellect
               apprehends
               it
               so
               familiarizes
               to
               it self
               as
               to
               become
               conformable
               thereunto
               ,
               and
               by
               the
               pattern
               thereof
               judges
               of
               all
               the
               rest
               thenceforward
               ;
               yea
               of
               it self
               ,
               which
               being
               become
               like
               to
               the
               thing
               apprehended
               cannot
               approve
               the
               contrary
               ;
               every
               thing
               being
               pleas'd
               with
               its
               like
               .
               The
               Will
               ,
               although
               free
               in
               all
               its
               actions
               ,
               yet
               undergoes
               some
               sort
               of
               constraint
               ,
               when
               it
               finds
               it self
               more
               inclin'd
               to
               persons
               of
               acquaintance
               then
               to
               unknown
               ,
               though
               more
               accomplish'd
               .
               Moreover
               ,
               we
               love
               rather
               by
               custom
               then
               by
               reason
               .
               Hence
               Mothers
               more
               tenderly
               affect
               their
               Children
               with
               whom
               they
               commonly
               converse
               more
               ,
               then
               Fathers
               do
               ;
               and
               Nurses
               more
               then
               some
               Mothers
               .
               As
               the
               Memory
               decays
               through
               want
               of
               being
               exercis'd
               ,
               so
               experience
               shews
               us
               that
               the
               most
               certain
               Art
               of
               it
               is
               to
               cultivate
               it
               .
               Custom
               hath
               such
               a
               power
               over
               the
               Imagination
               ,
               that
               those
               who
               think
               frequently
               of
               any
               thing
               ,
               dream
               of
               it
               likewise
               when
               they
               are
               asleep
               .
               Amongst
               the
               outward
               Senses
               ,
               is
               not
               the
               Sight
               dazled
               when
               we
               come
               out
               of
               the
               dark
               into
               a
               bright
               place
               ?
               as
               ,
               on
               the
               other
               side
               ,
               we
               see
               not
               a
               jot
               when
               we
               go
               out
               of
               the
               Sun
               into
               a
               very
               shady
               place
               ;
               yet
               our
               eyes
               perform
               their
               office
               ,
               being
               accustom'd
               to
               both
               .
               Those
               who
               live
               neer
               the
               Cataracts
               of
               Nile
               ,
               the
               Artificers
               whose
               noise
               displeases
               us
               so
               much
               ,
               and
               who
               dwell
               in
               Mills
               and
               Forges
               ,
               are
               not
               disgusted
               with
               those
               clatters
               ,
               and
               rest
               as
               sweetly
               without
               silence
               as
               others
               do
               with
               it
               .
               Neat-herds
               ,
               accustomed
               to
               breathe
               in
               Stables
               ,
               swoon
               at
               the
               smell
               of
               perfumes
               .
               The
               mischief
               arising
               to
               Infants
               by
               changing
               their
               milk
               as
               well
               as
               the
               manner
               of
               living
               to
               all
               ages
               ,
               and
               the
               diversity
               of
               tolerating
               pains
               according
               as
               people
               are
               hardned
               to
               them
               ,
               or
               not
               ,
               justifie
               the
               power
               of
               custom
               over
               all
               our
               Senses
               .
               So
               that
               it
               is
               justly
               stil'd
               the
               Mistress
               of
               Man
               ,
               stronger
               then
               Nature
               ,
               which
               it
               alters
               and
               destroys
               ,
               and
               is
               so
               powerful
               that
               it
               cannot
               be
               destroy'd
               but
               by
               it self
               .
            
             
               The
               Third
               said
               ,
               That
               Custom
               is
               less
               strong
               then
               Nature
               ,
               being
               difficult
               to
               change
               only
               because
               't
               is
               some-ways
               like
               Nature
               .
               Hence
               't
               is
               easier
               to
               reclaim
               one
               that
               is
               vicious
               by
               custom
               then
               by
               nature
               ;
               for
               this
               custom
               being
               a
               habit
               ,
               the
               same
               actions
               which
               
               gave
               it
               being
               by
               their
               frequent
               repetition
               ,
               destroy
               it
               likewise
               by
               their
               interruption
               .
               But
               Nature
               being
               radicated
               within
               us
               may
               indeed
               be
               encounter'd
               ,
               but
               always
               holds
               out
               ;
               yea
               ,
               according
               to
               the
               Proverb
               ,
               it
               returns
               although
               you
               drive
               it
               away
               with
               a
               fork
               .
               The
               melancholy
               person
               cannot
               so
               well
               play
               the
               Greek
               ,
               and
               be
               jovial
               in
               company
               ,
               as
               not
               to
               discover
               some
               token
               of
               that
               sad
               humour
               ,
               amidst
               his
               greatest
               rejoycing
               .
               On
               the
               contrary
               ,
               you
               will
               see
               sanguine
               humours
               which
               cannot
               counterfeit
               sadness
               even
               in
               matters
               that
               require
               it
               most
               .
               The
               cholerick
               sometimes
               governs
               his
               passion
               well
               by
               reason
               ;
               but
               he
               can
               never
               suppress
               the
               first
               motions
               of
               it
               ,
               because
               they
               are
               not
               in
               our
               power
               ;
               and
               therefore
               Philosophy
               rather
               masks
               ,
               then
               amends
               nature
               .
               In
               fine
               ,
               the
               Phlegmatick
               always
               appears
               slow
               and
               stupid
               in
               his
               most
               violent
               motions
               ;
               on
               the
               contrary
               ,
               custom
               is
               easily
               alter'd
               by
               a
               good
               resolution
               ;
               as
               we
               see
               in
               abundance
               of
               holy
               and
               penitent
               souls
               ,
               who
               forsaking
               the
               world
               ,
               in
               an
               instant
               divest
               themselves
               of
               all
               their
               evil
               habits
               ,
               and
               put
               on
               those
               of
               piety
               .
               And
               Socrates
               could
               by
               the
               precepts
               of
               Philosophy
               change
               his
               evil
               habits
               ,
               not
               his
               natural
               inclinations
               ,
               but
               that
               there
               appear'd
               sufficient
               tokens
               thereof
               in
               his
               countenance
               ,
               to
               justifie
               the
               judgement
               of
               Zopyrus
               the
               Physiognomer
               .
            
             
               The
               Fourth
               said
               ,
               We
               are
               beholden
               to
               custom
               ,
               that
               every
               one
               abides
               in
               his
               own
               condition
               .
               'T
               is
               that
               which
               makes
               Seamen
               prefer
               the
               tempests
               at
               sea
               before
               rest
               at
               land
               ,
               and
               the
               laborer
               despise
               the
               treasures
               of
               the
               East
               ,
               for
               his
               cart
               .
               It
               made
               Caesar
               go
               bare-headed
               ,
               although
               bald
               ,
               in
               all
               the
               ardours
               of
               Africk
               ,
               and
               the
               coldest
               climates
               of
               the
               North.
               It
               arms
               the
               beggar
               to
               encounter
               with
               hunger
               ,
               cold
               ,
               and
               the
               other
               incommodities
               of
               the
               air
               .
               'T
               is
               from
               hence
               that
               we
               see
               slaves
               sell
               their
               liberty
               after
               they
               have
               receiv'd
               it
               from
               their
               Masters
               ;
               they
               are
               so
               accustom'd
               to
               live
               in
               chains
               .
               'T
               is
               this
               and
               not
               nature
               which
               lays
               shame
               upon
               the
               parts
               most
               necessary
               for
               conservation
               of
               the
               species
               :
               witness
               the
               punishment
               of
               some
               Indians
               upon
               such
               as
               have
               abus'd
               them
               ;
               for
               they
               condemn
               them
               to
               cover
               them
               ,
               whereas
               others
               wholly
               discover
               them
               ;
               and
               these
               criminals
               account
               not
               themselves
               less
               punish'd
               hereby
               then
               those
               that
               here
               are
               pillory'd
               or
               carted
               ;
               which
               also
               is
               not
               ignominious
               amongst
               us
               but
               by
               custom
               .
               It
               likewise
               exercises
               dominion
               over
               ceremonies
               and
               civilities
               ,
               most
               whereof
               are
               so
               contrary
               to
               health
               and
               seemliness
               .
               It
               keeps
               the
               Mint
               where
               honour
               is
               coin'd
               ;
               and
               that
               which
               is
               not
               register'd
               there
               passes
               for
               errour
               and
               clownishness
               .
               'T
               is
               this
               which
               causes
               men
               to
               kiss
               one
               another
               when
               they
               salute
               ,
               whereas
               thirty
               years
               ago
               they
               retir'd
               backward
               with
               many
               reverences
               which
               denoted
               respect
               ;
               yea
               it
               bears
               such
               an
               absolute
               rule
               over
               mens
               minds
               ,
               that
               as
               the
               Greeks
               and
               Romans
               stil'd
               all
               Barbarians
               who
               follow'd
               not
               their
               laws
               and
               fashions
               ,
               all
               the
               world
               n●w
               do's
               the
               like
               still
               ,
               judging
               ancient
               or
               forreign
               modes
               and
               usages
               ridiculous
               .
               We
               blame
               the
               manners
               of
               the
               Aethiopians
               and
               Chineses
               as
               they
               do
               ours
               ;
               the
               visages
               of
               
               the
               people
               which
               most
               frighten
               us
               are
               best
               lik'd
               by
               them
               ;
               and
               we
               phancy
               deformity
               with
               the
               same
               lineaments
               and
               colours
               wherewith
               they
               paint
               beauty
               .
               Those
               Americans
               who
               kill
               their
               old
               decrepit
               Parents
               ,
               instead
               of
               believing
               themselves
               parricides
               ,
               call
               us
               cruel
               for
               letting
               ours
               continue
               so
               long
               in
               the
               miseries
               of
               age
               .
               Infinite
               like
               instances
               have
               caus'd
               some
               to
               say
               ,
               that
               't
               is
               another
               nature
               :
               but
               I
               hold
               it
               stronger
               then
               nature
               ,
               since
               by
               it
               Mithridates
               render'd
               poyson
               innoxious
               to
               himself
               ,
               and
               some
               whole
               Nations
               of
               India
               live
               upon
               Toads
               ,
               Lizards
               and
               Spiders
               .
               Yea
               it
               hath
               made
               death
               as
               lovely
               and
               desireable
               as
               life
               amongst
               great
               Nations
               ;
               whereas
               Philosophy
               with
               all
               its
               pompous
               discourses
               hath
               labour'd
               much
               to
               render
               the
               same
               indifferent
               to
               a
               few
               persons
               .
               'T
               is
               call'd
               by
               Pindar
               the
               Emperess
               of
               the
               world
               ,
               and
               caus'd
               Seneca
               to
               say
               ,
               that
               we
               govern
               not
               our selves
               by
               reason
               but
               by
               custom
               ,
               accounting
               that
               most
               honest
               which
               is
               most
               practis'd
               ;
               and
               error
               serves
               us
               for
               a
               law
               when
               it
               is
               become
               publick
               .
               Lastly
               ,
               't
               is
               stronger
               then
               the
               laws
               themselves
               ,
               since
               it
               gives
               them
               all
               the
               power
               and
               authority
               which
               they
               have
               .
            
             
               The
               Fifth
               said
               ,
               That
               Vertue
               it self
               is
               nothing
               but
               a
               custom
               .
               For
               we
               have
               it
               not
               by
               nature
               ,
               as
               Plato
               holds
               in
               his
               Menander
               ,
               because
               of
               those
               things
               which
               we
               have
               by
               nature
               ,
               the
               faculties
               are
               found
               in
               us
               before
               the
               actions
               .
               So
               the
               power
               of
               seeing
               ,
               hearing
               ,
               and
               speaking
               ,
               is
               in
               man
               before
               these
               acts
               ;
               but
               we
               perform
               vertuous
               actions
               before
               we
               have
               the
               habit
               of
               vertue
               .
               Moreover
               ,
               these
               vertues
               are
               for
               this
               reason
               call'd
               moral
               ;
               because
               they
               are
               implanted
               by
               custom
               ;
               and
               as
               an
               Architect
               learns
               his
               Art
               by
               frequent
               building
               ,
               so
               by
               constant
               performance
               of
               acts
               of
               justice
               or
               courage
               men
               become
               just
               or
               courageous
               .
               Therefore
               the
               true
               way
               to
               become
               virtuous
               is
               to
               be
               accustom'd
               to
               vertue
               from
               one's
               infancy
               ;
               and
               hence
               Fathers
               are
               so
               careful
               to
               have
               their
               children
               well
               instructed
               ,
               and
               to
               give
               them
               good
               examples
               .
               For
               being
               nothing
               but
               difficulty
               keeps
               men
               off
               from
               the
               practice
               of
               virtue
               ;
               if
               this
               difficulty
               were
               remov'd
               by
               custom
               ,
               which
               makes
               the
               hardest
               things
               easie
               ,
               vertue
               which
               seems
               so
               knotty
               would
               be
               delightful
               ,
               and
               pass
               into
               nature
               .
               And
               't
               is
               a
               token
               of
               perfect
               vertue
               when
               men
               take
               pleasure
               in
               exercising
               it
               .
            
          
        
         
           
             CONFERENCE
             LXIV
             .
          
           
             
               I.
               Of
               the
               Imagination
               .
               II.
               Which
               is
               most
               powerful
               ,
               Hope
               or
               Fear
               .
            
          
           
             
               I.
               Of
               the
               Imagination
               .
            
             
               BEcause
               the
               knowledge
               of
               the
               present
               suffic'd
               not
               for
               the
               preservation
               of
               animals
               ,
               but
               requir'd
               also
               that
               of
               the
               past
               and
               the
               future
               ;
               therefore
               Nature
               hath
               made
               provision
               for
               the
               same
               ,
               
               giving
               them
               not
               only
               five
               
                 Outward
                 Senses
              
               whereby
               they
               know
               their
               objects
               present
               (
               for
               every
               sensation
               is
               a
               sort
               of
               knowledge
               )
               but
               likewise
               a
               
                 Common
                 Sense
              
               to
               Distinguish
               those
               objects
               ,
               an
               
                 Imagination
                 to
                 represent
              
               the
               same
               to
               it
               when
               they
               are
               absent
               ,
               and
               a
               Memory
               to
               preserve
               the
               Species
               .
               Now
               as
               ,
               amongst
               the
               external
               Senses
               ,
               those
               are
               exercis'd
               most
               perfectly
               whose
               organs
               are
               best
               dispos'd
               ;
               so
               ,
               amongst
               the
               internal
               ,
               those
               are
               most
               vigorous
               which
               are
               found
               in
               a
               brain
               best
               temper'd
               for
               their
               action
               .
               If
               its
               constitution
               be
               humid
               ,
               then
               the
               Common
               Sense
               acts
               most
               perfectly
               ;
               if
               dry
               ,
               the
               Memory
               is
               most
               tenacious
               ;
               if
               hot
               ,
               the
               Phancy
               or
               Imagination
               is
               strongest
               .
               But
               if
               the
               temper
               of
               the
               same
               Brain
               be
               cold
               and
               dry
               ,
               then
               Prudence
               reigns
               in
               it
               ,
               as
               we
               see
               in
               old
               men
               ,
               and
               melancholy
               persons
               .
               For
               't
               is
               more
               reasonable
               to
               say
               ,
               that
               the
               Organ
               of
               these
               faculties
               is
               the
               whole
               Brain
               then
               any
               one
               part
               of
               it
               .
               And
               what
               is
               brought
               for
               proof
               of
               the
               contrary
               ;
               that
               oftimes
               one
               of
               the
               faculties
               is
               hurt
               while
               the
               rest
               are
               entire
               (
               some
               having
               a
               sound
               Memory
               when
               their
               Imagination
               is
               deprav'd
               )
               argues
               not
               that
               they
               have
               different
               seats
               ;
               but
               as
               the
               natural
               faculty
               in
               the
               whole
               Liver
               sometimes
               attracts
               but
               cannot
               retain
               ,
               retains
               but
               cannot
               digest
               or
               separate
               excrements
               ;
               so
               the
               animal
               faculty
               equally
               dispers'd
               through
               the
               whole
               substance
               of
               the
               Brain
               ,
               sometimes
               judges
               well
               of
               the
               difference
               of
               objects
               ,
               acknowledges
               conveniences
               and
               disconveniences
               ,
               receives
               the
               true
               species
               ,
               but
               yet
               cannot
               retain
               them
               ;
               on
               the
               contrary
               ,
               the
               Memory
               will
               be
               sometimes
               entire
               although
               the
               Imagination
               be
               disorder'd
               ,
               because
               the
               constitution
               which
               is
               then
               found
               in
               the
               whole
               Brain
               is
               fit
               for
               the
               exercise
               of
               one
               of
               those
               functions
               ,
               not
               of
               the
               other
               .
               Moreover
               ,
               it
               happens
               not
               unusually
               that
               those
               faculties
               are
               wounded
               ,
               although
               the
               Ventricles
               assign'd
               for
               their
               residence
               be
               not
               ;
               as
               in
               the
               head-ach
               ,
               or
               distemper
               of
               the
               Brain
               ,
               and
               in
               Phrensies
               caus'd
               only
               by
               inflammation
               of
               the
               Meninges
               without
               any
               laesion
               of
               the
               Ventricles
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Imagination
               is
               not
               distinct
               from
               the
               other
               faculties
               ;
               but
               our
               soul
               resembles
               the
               Sun
               ,
               which
               in
               the
               continuity
               of
               the
               same
               action
               hath
               different
               effects
               ,
               not
               acting
               in
               the
               diaphanous
               parts
               of
               Heaven
               ,
               refrigerating
               the
               middle
               region
               of
               the
               air
               ,
               heating
               the
               lower
               ,
               and
               again
               herein
               corrupting
               some
               bodies
               ,
               producing
               and
               giving
               life
               to
               others
               :
               The
               conservation
               of
               the
               species
               and
               their
               reception
               not
               being
               two
               different
               actions
               ;
               but
               rather
               as
               the
               wax
               by
               one
               and
               the
               same
               action
               receives
               a
               figure
               and
               retains
               it
               ,
               so
               the
               Imagination
               which
               receives
               the
               species
               of
               objects
               must
               not
               be
               distinguish'd
               from
               it self
               when
               it
               preserves
               and
               retains
               them
               ,
               unless
               
                 by
                 reason
              
               or
               
                 mental
                 discrimination
              
               ,
               whereby
               we
               call
               Memory
               it self
               an
               action
               ,
               although
               it
               be
               but
               the
               continuation
               and
               preservation
               of
               the
               first
               .
            
             
               The
               Third
               said
               ,
               The
               effects
               of
               the
               Imagination
               are
               so
               marvellous
               ,
               that
               most
               of
               those
               are
               ascrib'd
               to
               it
               whereof
               we
               can
               find
               no
               other
               reason
               .
               As
               ,
               the
               likeness
               of
               Children
               to
               their
               Fathers
               ,
               
               although
               they
               be
               only
               putatives
               ;
               because
               the
               apprehension
               of
               disloyal
               Wives
               of
               being
               surpriz'd
               by
               their
               Husbands
               makes
               them
               conceive
               them
               always
               present
               :
               the
               production
               of
               most
               Monsters
               ,
               the
               marks
               imprinted
               upon
               the
               Child
               in
               the
               Womb
               ,
               and
               the
               like
               .
               But
               that
               it
               is
               the
               Mistress
               of
               Reason
               and
               the
               Will
               ,
               deserves
               most
               admiration
               .
               For
               the
               Soul
               imagining
               no
               danger
               ,
               or
               proposing
               to
               it self
               a
               good
               greater
               then
               the
               mischief
               of
               the
               danger
               ,
               carries
               the
               body
               upon
               the
               ridges
               of
               houses
               ,
               upon
               ropes
               and
               breaches
               ,
               even
               upon
               the
               mouths
               of
               Canons
               ;
               makes
               some
               swim
               cross
               rivers
               asleep
               ,
               who
               destroy
               and
               drown
               themselves
               ,
               and
               are
               frighted
               where
               they
               have
               least
               cause
               ;
               namely
               ,
               when
               they
               awake
               or
               find
               themselves
               alone
               in
               the
               dark
               ,
               so
               soon
               as
               their
               Phancy
               proposes
               some
               terrible
               object
               to
               them
               ,
               how
               absurd
               soever
               it
               be
               .
               Wherefore
               they
               who
               desire
               to
               encourage
               Souldiers
               heat
               their
               Brains
               with
               Wine
               ,
               which
               keeps
               their
               imagination
               from
               representing
               the
               danger
               to
               them
               :
               or
               raise
               some
               extraordinary
               boldness
               in
               them
               by
               generous
               discourses
               ,
               whose
               new
               impressions
               drive
               their
               bodies
               upon
               dangers
               .
               Hence
               the
               Turks
               disorder
               the
               imagination
               of
               their
               Souldiers
               by
               Opium
               ,
               the
               effect
               whereof
               in
               the
               quantity
               wherein
               they
               take
               it
               is
               contrary
               to
               that
               whereby
               it
               casts
               sick
               persons
               into
               a
               sleep
               in
               this
               climate
               .
               Reason
               never
               acquiesces
               in
               the
               propositions
               which
               our
               Imagination
               hath
               not
               apprehended
               as
               true
               ;
               and
               therefore
               weak
               minds
               are
               less
               capable
               of
               relinquishing
               an
               error
               wherewith
               they
               have
               been
               imbu'd
               .
               Offences
               are
               not
               such
               ,
               but
               so
               far
               as
               our
               phancy
               conceives
               them
               such
               .
               For
               a
               great
               hurt
               which
               we
               have
               receiv'd
               ,
               if
               an
               excuse
               follow
               it
               ,
               offends
               us
               not
               ;
               whereas
               an
               indifferent
               word
               ,
               a
               coldness
               ,
               a
               gesture
               which
               we
               interpret
               for
               a
               scorn
               ,
               even
               a
               privation
               of
               action
               ,
               as
               neglect
               of
               a
               salutation
               ,
               makes
               men
               go
               to
               the
               field
               .
               Yea
               all
               the
               professions
               of
               the
               world
               borrow
               their
               praise
               or
               their
               blame
               from
               Phancy
               .
               And
               who
               is
               there
               amongst
               us
               but
               would
               account
               it
               a
               grievance
               ,
               and
               make
               great
               complaints
               ,
               if
               that
               were
               impos'd
               upon
               him
               by
               command
               which
               his
               phancy
               makes
               him
               extreamly
               approve
               .
               The
               studious
               person
               rises
               in
               the
               night
               ,
               to
               study
               ;
               the
               amorous
               spends
               it
               in
               giving
               serenades
               ;
               In
               brief
               ,
               the
               Proverb
               ,
               that
               saith
               ,
               None
               are
               happy
               or
               unhappy
               but
               they
               who
               think
               themselves
               so
               ,
               abundantly
               evidences
               the
               power
               of
               Imagination
               .
            
             
               The
               Fourth
               said
               ,
               All
               Animals
               that
               have
               outward
               senses
               have
               also
               Imagination
               ;
               which
               is
               a
               faculty
               of
               the
               sensitive
               soul
               enabling
               them
               to
               discriminate
               things
               agreeable
               from
               the
               contrary
               :
               Therefore
               those
               Philosophers
               who
               deny'd
               this
               power
               to
               Worms
               ,
               Flyes
               ,
               and
               other
               insects
               ,
               which
               they
               affirm'd
               to
               be
               carried
               towards
               their
               good
               by
               chance
               ,
               and
               not
               by
               any
               knowledge
               of
               it
               ,
               besides
               their
               derogating
               from
               divine
               providence
               ,
               were
               ignorant
               that
               the
               smallest
               animals
               cease
               not
               to
               have
               the
               same
               faculties
               as
               others
               ,
               at
               least
               ,
               confused
               ,
               as
               their
               Organs
               are
               ,
               which
               contain
               the
               more
               marvels
               in
               that
               they
               serve
               to
               more
               several
               uses
               .
               Moreover
               ,
               Experience
               shews
               us
               ,
               that
               they
               well
               distinguish
               what
               is
               fit
               
               for
               them
               from
               what
               is
               not
               ;
               yea
               they
               have
               their
               passions
               too
               ;
               for
               choler
               leads
               the
               Bee
               to
               pursue
               the
               enemy
               that
               hath
               pillag'd
               its
               hive
               ;
               their
               providence
               ,
               or
               fore-cast
               ,
               since
               both
               that
               and
               the
               Pismire
               lay
               in
               their
               provisions
               ,
               and
               observe
               a
               kind
               of
               policy
               among
               them
               ,
               the
               former
               acknowledging
               a
               King
               ;
               which
               they
               could
               not
               do
               without
               the
               help
               of
               Imagination
               ,
               although
               the
               same
               be
               not
               so
               strong
               in
               them
               as
               in
               perfect
               animals
               :
               among
               whom
               even
               such
               as
               have
               no
               eyes
               ,
               or
               want
               the
               use
               of
               them
               ,
               as
               the
               Mole
               ,
               are
               much
               inferior
               to
               others
               in
               Imagination
               ,
               which
               is
               chiefly
               employ'd
               about
               the
               Images
               (
               whence
               it
               takes
               its
               name
               )
               whereof
               the
               sight
               supplies
               a
               greater
               quantity
               then
               all
               the
               other
               Senses
               .
               So
               that
               every
               animal
               ,
               being
               naturally
               lead
               to
               its
               own
               good
               ,
               needs
               an
               Imagination
               to
               conceive
               it
               such
               ;
               but
               all
               have
               not
               Memory
               ,
               which
               being
               given
               only
               to
               enable
               animals
               to
               find
               their
               abode
               again
               which
               they
               are
               oblig'd
               to
               quit
               for
               some
               time
               in
               quest
               of
               food
               ;
               those
               who
               change
               not
               their
               residence
               ,
               as
               Oysters
               ,
               or
               which
               carry
               it
               with
               them
               ,
               as
               Snails
               and
               Tortoises
               ,
               have
               no
               need
               of
               it
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               Imagination
               is
               a
               cognition
               different
               from
               that
               of
               sense
               ;
               for
               it
               knows
               that
               which
               is
               not
               ,
               but
               the
               Sense
               doth
               not
               ;
               from
               Science
               and
               Intelligence
               ,
               because
               these
               are
               always
               true
               ,
               but
               that
               is
               sometimes
               true
               ,
               sometimes
               false
               .
               Nevertheless
               ,
               't
               is
               not
               opinion
               ;
               because
               opinion
               produces
               a
               belief
               in
               us
               ,
               which
               presupposes
               perswasion
               ,
               and
               this
               is
               an
               effect
               of
               Reason
               whereof
               brutes
               are
               not
               possest
               ,
               although
               all
               of
               them
               have
               ,
               more
               or
               less
               ,
               some
               Imagination
               .
               It
               s
               object
               is
               of
               so
               great
               latitude
               that
               it
               goes
               beyond
               that
               of
               entity
               ;
               since
               that
               which
               is
               not
               as
               well
               as
               that
               which
               is
               ,
               the
               false
               as
               well
               as
               the
               true
               ,
               are
               under
               its
               jurisdiction
               ;
               for
               it
               composes
               ,
               divides
               and
               runs
               over
               ,
               all
               nature
               ,
               and
               what
               is
               out
               of
               nature
               ;
               herein
               almost
               like
               the
               Intellect
               ,
               which
               owes
               all
               its
               highest
               notions
               to
               it
               ,
               since
               it
               can
               know
               nothing
               without
               the
               phantasmes
               of
               the
               Imagination
               ,
               which
               ,
               on
               the
               contrary
               ,
               depends
               not
               any
               ways
               upon
               the
               Understanding
               in
               its
               operations
               .
            
             
               The
               Sixth
               said
               ,
               The
               Imagination
               ,
               although
               very
               active
               ,
               and
               carri'd
               in
               a
               moment
               from
               the
               lowest
               stage
               of
               the
               world
               to
               its
               highest
               stories
               ,
               and
               to
               those
               spaces
               which
               it
               phansies
               above
               the
               heavens
               ,
               yet
               cannot
               comprehend
               where
               it self
               is
               lodg'd
               .
               But
               the
               quality
               of
               the
               Brain
               most
               proper
               for
               it
               ,
               is
               heat
               .
               For
               besides
               its
               great
               activity
               ,
               whereby
               it
               is
               necessarily
               alli'd
               to
               fire
               ,
               the
               phanciful
               persons
               are
               most
               subject
               to
               burning
               Fevers
               ,
               the
               cholerick
               excel
               in
               this
               faculty
               ,
               of
               which
               ,
               on
               the
               contrary
               ,
               the
               phlegmatick
               are
               worst
               provided
               .
               Whence
               ,
               perhaps
               ,
               Poets
               ,
               who
               owe
               their
               best
               Verses
               to
               the
               Phancy
               ,
               heighten
               the
               heat
               of
               their
               Brain
               by
               drinking
               the
               best
               liquors
               .
               Moreover
               ,
               't
               is
               the
               strongest
               of
               all
               the
               Souls
               Faculties
               ,
               and
               involves
               every
               thing
               here
               below
               .
               It
               disorders
               and
               quiets
               Nations
               ,
               making
               them
               undertake
               wars
               and
               desire
               peace
               ;
               it
               awakens
               and
               stills
               our
               passions
               ;
               and
               as
               if
               nature
               were
               not
               powerful
               enough
               to
               produce
               all
               things
               necessary
               
               to
               the
               perfection
               of
               the
               world
               ,
               it
               daily
               frames
               new
               ideas
               ,
               and
               makes
               other
               worlds
               to
               its
               curiosity
               .
               'T
               is
               this
               that
               blinded
               him
               of
               whom
               Pliny
               speaks
               ,
               who
               having
               dream'd
               in
               the
               night
               that
               he
               had
               lost
               his
               sight
               ,
               found
               himself
               blind
               when
               he
               wak'd
               ;
               't
               is
               this
               that
               gave
               a
               voice
               to
               Croesus's
               son
               which
               nature
               had
               deny'd
               him
               ;
               which
               chang'd
               L.
               Cossutius
               from
               a
               woman
               into
               a
               man
               ;
               which
               made
               horns
               grow
               out
               of
               the
               forehead
               of
               Cippus
               after
               his
               dreaming
               of
               the
               Oxen
               whom
               he
               had
               seen
               fighting
               all
               the
               day
               before
               .
               In
               brief
               ,
               't
               is
               this
               that
               made
               
                 Gallus
                 Vibius
              
               become
               foolish
               ,
               by
               having
               mus'd
               too
               much
               upon
               the
               causes
               of
               folly
               .
               But
               it
               acts
               not
               only
               within
               both
               upon
               the
               body
               and
               the
               soul
               ;
               it
               diffuses
               its
               power
               beyond
               its
               own
               mansion
               .
               For
               to
               it
               is
               attributed
               that
               wonder
               of
               the
               Tortoises
               and
               Estriches
               which
               hatch
               their
               egges
               by
               the
               sight
               ;
               as
               also
               that
               of
               Hens
               ,
               which
               breed
               Chickens
               according
               to
               the
               colours
               laid
               neer
               their
               Nests
               ,
               and
               sometimes
               of
               the
               shape
               of
               a
               Kite
               if
               they
               have
               been
               frighted
               by
               that
               bird
               whilst
               they
               were
               hatching
               .
               'T
               is
               also
               to
               the
               power
               of
               Imagination
               that
               what
               my
               Lord
               Bacon
               affirms
               is
               to
               be
               referr'd
               ,
               namely
               ,
               That
               it
               is
               dangerous
               to
               be
               beheld
               by
               our
               enviers
               in
               extream
               joy
               ,
               as
               't
               is
               reported
               that
               certain
               Scythian
               women
               murder'd
               only
               with
               a
               single
               aspect
               ;
               and
               possibly
               to
               this
               cause
               better
               then
               to
               any
               other
               the
               bleeding
               of
               a
               murder'd
               body
               in
               the
               murderer's
               presence
               may
               be
               imputed
               ,
               as
               also
               that
               the
               most
               vigorous
               have
               been
               found
               cold
               and
               impotent
               ;
               and
               other
               effects
               ,
               the
               cause
               whereof
               may
               be
               better
               referr'd
               to
               this
               Imagination
               ,
               and
               the
               connexion
               and
               coherence
               of
               this
               cause
               with
               those
               effects
               demonstrated
               .
            
          
           
             
               II.
               Which
               is
               most
               powerful
               Hope
               or
               Fear
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               fear
               being
               of
               two
               sorts
               ,
               one
               filial
               ,
               mix'd
               with
               respect
               proper
               to
               the
               ingenuous
               ;
               the
               other
               servile
               ,
               arising
               only
               from
               the
               consideration
               of
               punishment
               ;
               it
               appears
               hence
               that
               fear
               is
               more
               effectual
               then
               hope
               ;
               which
               is
               not
               often
               found
               but
               in
               good
               persons
               ,
               whereas
               fear
               is
               found
               both
               in
               the
               wicked
               and
               the
               good
               .
               The
               Laws
               seem
               also
               to
               decide
               this
               question
               ,
               there
               being
               none
               that
               encourages
               vertue
               to
               hope
               for
               any
               thing
               ,
               but
               all
               infuse
               an
               abhorrence
               of
               crimes
               by
               the
               fear
               of
               punishments
               .
               Moreover
               ,
               both
               the
               Indies
               would
               not
               suffice
               the
               least
               Commonwealth
               ,
               if
               profitable
               rewards
               were
               to
               be
               given
               to
               every
               good
               action
               perform'd
               in
               it
               ;
               and
               honorable
               recompences
               being
               valu'd
               only
               for
               their
               rarity
               ,
               would
               be
               no
               longer
               so
               if
               they
               came
               to
               be
               common
               .
               Therefore
               there
               is
               but
               one
               Treasurer
               of
               the
               Exchequer
               in
               office
               ,
               but
               Judges
               ,
               Counsellors
               ,
               Archers
               and
               Serjeants
               innumerable
               .
               Moreover
               ,
               there
               is
               always
               more
               to
               be
               fear'd
               then
               hop'd
               .
               For
               he
               who
               hath
               an
               estate
               and
               honour
               may
               more
               easily
               lose
               them
               by
               the
               underminings
               of
               the
               wicked
               and
               envious
               ,
               who
               are
               the
               greatest
               number
               ,
               then
               obtain
               new
               by
               performing
               as
               much
               good
               as
               he
               will
               ;
               either
               because
               they
               who
               are
               able
               to
               reward
               him
               are
               not
               always
               well
               inform'd
               thereof
               ,
               or
               because
               they
               want
               both
               the
               
               means
               ,
               and
               the
               will
               to
               do
               it
               .
               Therefore
               although
               God
               would
               have
               us
               hope
               for
               Paradise
               ,
               yet
               he
               requires
               that
               we
               serve
               him
               in
               fear
               ,
               and
               draw
               neer
               to
               him
               with
               trembling
               .
               So
               that
               the
               thing
               we
               most
               hope
               for
               (
               eternal
               life
               )
               mixing
               our
               hope
               with
               fear
               ,
               't
               is
               not
               credible
               that
               any
               other
               thing
               is
               exempt
               from
               it
               :
               Yet
               there
               are
               some
               fears
               without
               any
               hope
               .
               Now
               the
               passion
               which
               acts
               powerfully
               alone
               is
               stronger
               then
               that
               which
               acts
               onely
               in
               the
               company
               of
               another
               .
            
             
               The
               Second
               said
               ,
               That
               if
               the
               greatness
               of
               causes
               is
               to
               be
               judg'd
               by
               that
               of
               their
               effects
               ,
               that
               Passion
               must
               be
               strongest
               which
               leads
               us
               to
               the
               greatest
               attempts
               .
               And
               so
               Hope
               will
               carry
               it
               above
               Fear
               ,
               since
               't
               is
               that
               which
               makes
               a
               Souldier
               run
               up
               a
               breach
               ,
               and
               which
               hath
               induc'd
               so
               many
               illustrious
               men
               ,
               both
               ancient
               and
               modern
               ,
               to
               generous
               actions
               ;
               whereas
               ,
               Fear
               by
               its
               coldness
               chilling
               the
               spirits
               ,
               and
               penning
               them
               within
               ,
               renders
               them
               incapable
               of
               any
               action
               .
               For
               all
               our
               actions
               depending
               on
               the
               dispositions
               of
               the
               spirits
               ,
               the
               instruments
               of
               all
               motions
               both
               Internal
               and
               External
               ;
               if
               these
               spirits
               be
               heated
               ,
               active
               and
               nimble
               ,
               as
               they
               are
               render'd
               by
               Hope
               ,
               then
               the
               Mind
               is
               boldly
               carry'd
               to
               the
               most
               difficult
               actions
               .
               On
               the
               contrary
               ,
               if
               they
               be
               cool'd
               and
               fix'd
               by
               Fear
               ,
               then
               the
               soul
               finding
               her self
               enfeebled
               ,
               can
               do
               nothing
               but
               what
               is
               mean
               and
               pusillanimous
               .
            
             
               The
               Third
               said
               ,
               To
               examine
               the
               power
               of
               Hope
               and
               Fear
               aright
               ,
               we
               must
               look
               upon
               them
               as
               two
               Champions
               ,
               who
               are
               to
               encounter
               .
               But
               Fear
               already
               shews
               by
               the
               paleness
               of
               its
               Countenance
               ,
               that
               it
               wants
               Heart
               ,
               and
               yields
               to
               Hope
               ,
               which
               animates
               it self
               to
               the
               pursuite
               of
               the
               good
               it
               aims
               at
               ,
               by
               driving
               away
               all
               sort
               of
               Fear
               ,
               which
               would
               cause
               apprehension
               of
               obstacles
               and
               crosses
               ,
               opposing
               the
               enjoyment
               of
               that
               good
               .
               Moreover
               ,
               Fear
               is
               contemptible
               ,
               and
               not
               found
               but
               in
               abject
               spirits
               ;
               whereas
               Hope
               resides
               in
               sublime
               souls
               ,
               where
               it
               produces
               actions
               worthy
               of
               its
               grandeur
               and
               original
               ,
               which
               is
               Heaven
               ;
               towards
               which
               men
               naturally
               lift
               their
               eyes
               in
               their
               adversities
               ;
               as
               Fear
               derives
               its
               original
               from
               below
               ,
               towards
               which
               it
               depresses
               the
               bodies
               and
               minds
               of
               those
               whom
               it
               possesses
               :
               So
               that
               to
               compare
               Hope
               with
               Fear
               ,
               is
               to
               put
               Heaven
               in
               parallel
               with
               Earth
               .
            
             
               The
               Fourth
               said
               ,
               That
               both
               these
               Passions
               belong
               to
               the
               Irascible
               Appetite
               ,
               both
               of
               them
               look
               to
               the
               future
               ,
               and
               are
               employ'd
               to
               surmount
               the
               difficulties
               which
               are
               presented
               to
               the
               Concupiscible
               Appetite
               .
               Hope
               is
               the
               
                 expectation
                 of
                 a
                 good
                 hard
                 to
                 be
                 obtain'd
                 ,
                 yet
                 apprehended
                 possible
                 .
              
               It
               is
               found
               most
               frequently
               in
               young
               men
               ,
               because
               they
               live
               onely
               upon
               the
               future
               ;
               and
               't
               is
               the
               Anchor
               of
               all
               unfortunate
               persons
               ,
               none
               of
               which
               are
               out
               of
               Hope
               of
               being
               deliver'd
               from
               their
               miseries
               .
               'T
               is
               Physick
               to
               all
               our
               evils
               ,
               never
               abandoning
               the
               most
               desperately
               sick
               so
               long
               as
               they
               breathe
               ;
               Yea
               ,
               't
               is
               the
               refuge
               of
               all
               man-kind
               of
               what
               sex
               ,
               age
               ,
               or
               condition
               soever
               ;
               herein
               the
               more
               miserable
               ,
               in
               that
               being
               destitute
               of
               real
               good
               ,
               there
               remains
               no
               more
               for
               them
               but
               imaginary
               and
               phantastick
               .
               Hence
               the
               Hebrews
               denote
               Hope
               
               and
               Folly
               by
               the
               same
               word
               ,
               Chesel
               .
               The
               truth
               is
               ,
               as
               if
               the
               evils
               that
               oppress
               us
               were
               not
               numerous
               enough
               ,
               our
               souls
               frame
               and
               phancy
               infinite
               more
               through
               Fear
               ;
               which
               dreads
               as
               well
               that
               which
               is
               not
               ,
               as
               that
               which
               is
               ;
               being
               properly
               the
               Expectation
               of
               an
               
                 approaching
                 evil
                 which
                 gives
                 horrour
                 to
                 our
                 senses
                 ,
                 and
                 cannot
                 easily
                 be
                 avoided
                 .
              
               For
               men
               fear
               not
               the
               greatest
               evils
               ,
               but
               those
               which
               are
               most
               contrary
               to
               their
               nature
               .
               Whence
               it
               is
               that
               they
               more
               apprehend
               the
               halter
               ,
               the
               gallies
               ,
               or
               infamy
               ,
               then
               falling
               into
               vices
               ,
               or
               losing
               the
               Grace
               of
               God.
               For
               although
               these
               be
               the
               greatest
               evils
               of
               the
               world
               ,
               yet
               men
               do
               not
               acknowledge
               them
               such
               ,
               but
               by
               a
               reflection
               of
               the
               Understanding
               .
               Hence
               also
               the
               wicked
               fear
               the
               wheel
               more
               then
               Hell
               ;
               because
               Gods
               punishments
               of
               sin
               are
               accounted
               slow
               ,
               and
               those
               of
               men
               speedy
               .
               But
               to
               judge
               of
               the
               strength
               of
               Hope
               ,
               and
               Fear
               ,
               by
               their
               proper
               essence
               ,
               we
               must
               consider
               that
               Good
               being
               much
               less
               delightful
               to
               Nature
               then
               Evil
               is
               painful
               and
               sensible
               ,
               (
               because
               Good
               onely
               gives
               a
               better
               being
               ,
               Evil
               absolutely
               destroyes
               being
               )
               Fear
               ,
               which
               is
               the
               expectation
               of
               this
               Evil
               ,
               is
               much
               more
               powerful
               then
               Hope
               ,
               which
               is
               the
               expectation
               of
               that
               Good.
               Which
               appears
               further
               by
               its
               effects
               ,
               far
               more
               violent
               then
               those
               of
               Hope
               ;
               for
               it
               makes
               the
               Hair
               stand
               an
               end
               ,
               and
               hath
               sometimes
               turn'd
               it
               white
               in
               one
               night
               ;
               it
               makes
               the
               Countenance
               pale
               ,
               the
               whole
               body
               quake
               and
               tremble
               ,
               the
               Heart
               beat
               ;
               and
               not
               onely
               alters
               the
               whole
               habit
               of
               it
               ,
               but
               perverts
               Reason
               ,
               abolishes
               Reason
               and
               Memory
               ,
               intercepts
               the
               use
               of
               Speech
               ,
               and
               of
               all
               the
               Senses
               ;
               so
               that
               it
               hath
               caus'd
               sudden
               death
               to
               divers
               persons
               .
               But
               Hope
               never
               gave
               life
               to
               any
               .
               Fear
               adds
               wings
               wherewith
               to
               avoid
               an
               Evil
               ;
               Hope
               barely
               excites
               to
               move
               towards
               Good.
               In
               a
               word
               ,
               Fear
               needs
               sometimes
               the
               whole
               strength
               of
               all
               the
               Virtues
               to
               repress
               its
               violence
               ,
               and
               check
               its
               disorders
               .
            
          
        
         
           
             CONFERENCE
             LXV
             .
          
           
             
               I.
               Of
               the
               Intellect
               .
               II.
               Whether
               the
               Husband
               and
               Wife
               should
               be
               of
               the
               same
               humour
               .
            
          
           
             
               I.
               Of
               the
               Intellect
               .
            
             
               THe
               Intellect
               is
               a
               Faculty
               of
               the
               Soul
               ,
               whereby
               we
               understand
               .
               For
               of
               the
               Faculties
               ,
               some
               are
               without
               knowledge
               ,
               as
               the
               natural
               ,
               common
               to
               man
               and
               inanimate
               bodies
               ,
               and
               the
               vegetative
               ,
               which
               he
               hath
               in
               common
               with
               plants
               ,
               namely
               ,
               the
               powers
               of
               Nutrition
               ,
               Accretion
               ,
               and
               Generation
               ;
               others
               are
               with
               the
               knowledge
               .
               And
               these
               (
               again
               )
               are
               either
               exercis'd
               without
               the
               use
               of
               Reason
               ,
               as
               the
               Internal
               and
               External
               Senses
               ;
               or
               else
               stand
               in
               need
               of
               Reason
               ,
               as
               the
               Intellect
               ,
               and
               the
               Rational
               Appetite
               ,
               which
               is
               the
               Will
               ;
               the
               former
               ,
               to
               distinguish
               true
               from
               false
               ;
               the
               latter
               ,
               good
               from
               evil
               .
               Now
               as
               the
               Understanding
               acquires
               
               its
               notions
               from
               the
               inferior
               powers
               ,
               so
               it
               imitates
               their
               manner
               of
               perception
               ;
               and
               as
               sensible
               perception
               is
               passion
               ,
               so
               is
               intellectual
               ;
               and
               the
               intelligible
               species
               are
               receiv'd
               in
               the
               Intellect
               ,
               after
               the
               same
               manner
               that
               the
               sensible
               are
               in
               the
               organs
               of
               the
               outward
               senses
               .
               For
               as
               their
               organs
               must
               be
               free
               from
               all
               the
               qualities
               whereof
               they
               are
               to
               judge
               ;
               so
               must
               the
               Understanding
               which
               is
               to
               judge
               of
               every
               thing
               ,
               be
               from
               all
               intelligible
               species
               ;
               yea
               ,
               more
               then
               the
               organs
               of
               the
               Senses
               .
               For
               the
               Crystalline
               humour
               of
               the
               Eye
               hath
               tangible
               qualities
               ,
               the
               hand
               visible
               ,
               because
               the
               former
               is
               not
               destinated
               to
               touch
               withall
               ,
               nor
               the
               latter
               to
               see
               .
               But
               the
               Intellect
               being
               to
               understand
               every
               thing
               ,
               because
               every
               thing
               is
               intelligible
               ,
               must
               be
               wholly
               clear
               of
               all
               Anticipations
               ;
               contrary
               to
               Plato's
               opinion
               ,
               who
               admitting
               a
               Transmigration
               of
               souls
               ,
               conceiv'd
               that
               entring
               into
               other
               bodies
               ,
               they
               carryed
               with
               them
               the
               species
               of
               things
               which
               they
               had
               known
               before
               ,
               but
               darkn'd
               and
               veil'd
               with
               the
               clouds
               and
               humidities
               of
               the
               bodies
               which
               recloth'd
               them
               ;
               and
               these
               being
               dissipated
               by
               age
               ,
               the
               species
               put
               forth
               themselves
               by
               little
               and
               little
               ,
               as
               Characters
               engraven
               on
               wood
               or
               stone
               ,
               cover'd
               over
               with
               wax
               ,
               appear
               proportionably
               as
               it
               melts
               off
               .
               And
               therefore
               he
               term'd
               all
               our
               knowledge
               a
               remembrance
               ;
               but
               although
               he
               err'd
               herein
               ,
               yet
               reason'd
               better
               then
               Aristotle
               ,
               who
               admitted
               the
               Metempsychosis
               ,
               but
               deny'd
               the
               Reminiscence
               ,
               both
               which
               are
               necessary
               consequents
               one
               of
               the
               other
               .
            
             
               The
               Second
               said
               ,
               That
               the
               operations
               of
               the
               Intellect
               are
               so
               divine
               that
               not
               being
               able
               to
               believe
               the
               same
               could
               proceed
               from
               it self
               ,
               it
               refers
               them
               to
               superiors
               .
               For
               it
               invents
               ,
               disposes
               ,
               meditates
               ,
               examines
               ,
               and
               considers
               the
               least
               differences
               ;
               it
               compounds
               and
               divides
               every
               thing
               ,
               apprehends
               simple
               termes
               ,
               conjoynes
               the
               subject
               and
               the
               attribute
               ,
               affirms
               ,
               denyes
               ,
               suspends
               its
               judgements
               ,
               and
               alone
               of
               all
               the
               Faculties
               reflects
               upon
               it self
               ;
               yea
               ,
               by
               an
               action
               wholly
               divine
               produces
               a
               word
               .
               For
               as
               in
               speaking
               a
               word
               is
               produc'd
               by
               the
               mouth
               ,
               so
               in
               understanding
               is
               form'd
               the
               word
               of
               the
               Mind
               .
               Yet
               with
               this
               difference
               ,
               that
               the
               former
               is
               a
               corporeal
               patible
               quality
               imprinted
               in
               the
               Air
               ,
               and
               not
               the
               latter
               ;
               for
               intellection
               is
               an
               immanent
               operation
               .
               Hence
               some
               have
               thought
               that
               all
               these
               divine
               actions
               were
               perform'd
               by
               God
               himself
               ,
               whom
               they
               affirm'd
               to
               be
               that
               Agent
               Intellect
               ,
               which
               irradiating
               the
               phantasmes
               ,
               produces
               out
               of
               them
               the
               intelligible
               species
               which
               it
               presents
               to
               our
               Intellect
               .
               Others
               ascrib'd
               them
               to
               an
               Assisting
               Intelligence
               .
               Some
               to
               a
               particular
               genius
               .
               But
               as
               I
               deny
               not
               ,
               that
               in
               supernatural
               cognitions
               God
               gives
               Faith
               ,
               Hope
               ,
               and
               Charity
               ,
               and
               other
               supernatural
               gifts
               ;
               in
               which
               case
               God
               may
               be
               said
               to
               be
               an
               Agent
               Intellect
               :
               I
               conceive
               also
               ,
               that
               in
               natural
               and
               ordinary
               knowledge
               ,
               of
               which
               alone
               we
               speak
               now
               ,
               no
               concourse
               of
               God
               ,
               other
               then
               universal
               ,
               is
               to
               be
               imagin'd
               ,
               whereby
               he
               preserves
               natural
               causes
               in
               their
               being
               ,
               and
               do's
               not
               desert
               them
               in
               their
               actions
               .
               '
               This
               then
               the
               Understanding
               it self
               which
               performes
               
               what
               ever
               it
               thinks
               ,
               surpasses
               its
               strength
               which
               it
               knows
               not
               sufficiently
               ;
               and
               the
               Agent
               and
               Patient
               Intellect
               are
               but
               one
               ,
               being
               distinguish'd
               onely
               by
               reason
               .
               As
               it
               formes
               that
               species
               ,
               't
               is
               call'd
               Agent
               ;
               as
               it
               keeps
               and
               preserves
               them
               ,
               Patient
               .
               For
               as
               the
               Light
               causes
               colours
               to
               be
               actually
               visible
               by
               illuminating
               them
               together
               with
               the
               Air
               ,
               with
               their
               medium
               ,
               so
               the
               Agent
               Intellect
               renders
               all
               things
               capable
               of
               being
               known
               ,
               by
               illustrating
               the
               phantasmes
               ,
               separating
               them
               from
               the
               grosness
               of
               the
               matter
               ,
               whereof
               they
               have
               some
               what
               when
               they
               are
               in
               the
               Imagination
               ,
               and
               forming
               intelligible
               species
               of
               them
               .
               Otherwise
               ,
               if
               these
               phantasmes
               remain'd
               still
               in
               their
               materiality
               ,
               the
               Understanding
               being
               spiritual
               could
               know
               nothing
               ;
               since
               that
               which
               is
               sensible
               and
               material
               ,
               remaining
               such
               ,
               cannot
               act
               upon
               what
               is
               spiritual
               and
               immaterial
               .
               Besides
               ,
               the
               species
               of
               the
               Phancy
               representing
               to
               us
               onely
               the
               accidents
               of
               things
               ,
               it
               was
               requisite
               that
               the
               Intellect
               ,
               by
               its
               active
               virtue
               subliming
               and
               elevating
               those
               species
               to
               a
               more
               noble
               degree
               of
               being
               ,
               should
               make
               them
               representative
               species
               of
               their
               own
               essence
               .
               Which
               it
               doth
               by
               abstraction
               of
               the
               individual
               properties
               of
               their
               subject
               from
               which
               it
               formes
               universal
               conceptions
               ;
               which
               action
               is
               proper
               to
               the
               Intellect
               .
               This
               supreme
               Faculty
               being
               so
               noble
               that
               it
               ennobles
               all
               beings
               ,
               rendring
               them
               like
               to
               it self
               .
            
             
               The
               Third
               said
               ,
               That
               the
               Intellect
               is
               to
               the
               Soul
               such
               as
               the
               Soul
               is
               to
               the
               body
               which
               it
               perfectionates
               .
               And
               as
               it
               knows
               all
               corporeal
               things
               by
               the
               senses
               ,
               so
               it
               knows
               incorporeal
               by
               it self
               .
               This
               Faculty
               serves
               for
               a
               medium
               and
               link
               ,
               uniting
               all
               things
               to
               their
               first
               cause
               ;
               and
               't
               is
               Homer's
               golden
               chain
               ,
               or
               Jacob's
               ladder
               which
               reaches
               from
               Earth
               to
               Heaven
               ,
               by
               which
               the
               Angels
               ,
               that
               is
               ,
               the
               species
               and
               most
               spiritual
               notions
               ,
               ascend
               to
               the
               heaven
               of
               man
               ,
               which
               is
               his
               brain
               ,
               to
               inform
               him
               ,
               and
               cause
               the
               spirits
               to
               descend
               from
               thence
               to
               reduce
               into
               practice
               the
               excellent
               inventions
               of
               the
               Understanding
               .
               Now
               as
               Reason
               discriminates
               men
               from
               brutes
               ,
               so
               doth
               this
               Intellect
               men
               amongst
               themselves
               .
               And
               if
               we
               believe
               Trismegistus
               in
               his
               Pimander
               ,
               God
               has
               given
               to
               all
               men
               ratiocination
               ,
               but
               not
               Understanding
               ,
               which
               he
               proposes
               for
               a
               reward
               to
               his
               favourites
               .
               Aristotle
               saith
               ,
               't
               is
               the
               knowledge
               of
               indemonstrable
               principles
               and
               immaterial
               forms
               .
               Plato
               calls
               it
               ,
               
                 Truth
                 ;
                 Philo
              
               the
               Jew
               ,
               the
               chief
               part
               and
               torch
               of
               the
               Soul
               ,
               the
               Master
               of
               the
               little
               world
               ,
               as
               God
               is
               of
               the
               great
               ,
               both
               the
               one
               and
               the
               other
               being
               diffus'd
               through
               the
               whole
               ,
               without
               being
               mix'd
               or
               comprehended
               in
               any
               part
               of
               it
               .
            
             
               The
               fourth
               said
               ,
               That
               the
               humane
               is
               a
               substance
               wholly
               divine
               and
               immortal
               ,
               since
               it
               hath
               no
               principle
               of
               corruption
               in
               it self
               ,
               being
               most
               simple
               ,
               and
               having
               no
               contrary
               out
               of
               it self
               :
               Eternal
               ,
               since
               't
               is
               not
               in
               time
               but
               above
               time
               :
               Infinite
               ,
               since
               its
               nature
               is
               no-wise
               limited
               ,
               and
               is
               every
               thing
               that
               it
               understands
               ,
               changing
               it self
               thereinto
               ;
               not
               by
               a
               substantial
               mutation
               ,
               but
               as
               the
               First
               Matter
               is
               united
               with
               the
               formes
               ,
               remaining
               alwayes
               the
               same
               Matter
               ;
               the
               wax
               remaining
               entire
               receives
               all
               
               sort
               of
               figures
               :
               So
               the
               intellect
               is
               not
               really
               turn'd
               into
               the
               things
               which
               it
               understands
               ,
               but
               only
               receives
               their
               species
               wherewith
               it
               is
               united
               so
               closely
               that
               it
               is
               therefore
               said
               to
               be
               like
               to
               them
               .
               As
               likewise
               ,
               though
               it
               be
               call'd
               Patient
               when
               it
               receives
               them
               ,
               't
               is
               not
               to
               be
               inferr'd
               that
               it
               is
               material
               ,
               since
               these
               species
               are
               material
               ,
               and
               acting
               upon
               the
               Intellect
               alter
               it
               not
               ,
               but
               perfectionate
               it
               .
               Moreover
               ,
               it
               hath
               this
               peculiarity
               ,
               that
               the
               more
               excellent
               these
               species
               are
               ,
               the
               more
               perfect
               it
               is
               render'd
               ;
               whence
               after
               the
               highest
               things
               ,
               it
               can
               as
               easily
               comprehend
               the
               less
               .
               An
               assured
               token
               of
               its
               incorruptibility
               ,
               and
               difference
               from
               the
               senses
               ,
               which
               are
               destroy'd
               by
               the
               excellence
               of
               their
               objects
               .
               But
               as
               the
               soul
               being
               freed
               from
               the
               body
               hath
               nothing
               to
               do
               with
               sensitive
               knowledg
               ,
               because
               then
               it
               ratiocinates
               no
               more
               ,
               but
               beholds
               effects
               in
               their
               proper
               causes
               ,
               commanding
               and
               obeying
               it self
               most
               perfectly
               ,
               exempted
               from
               the
               importunity
               of
               the
               sensitive
               appetite
               :
               so
               while
               it
               is
               entangled
               in
               the
               body
               it
               receives
               some
               impressions
               resulting
               from
               the
               parts
               ,
               humours
               and
               spirits
               destinated
               to
               its
               service
               being
               in
               some
               sort
               render'd
               like
               to
               them
               .
               So
               the
               soul
               of
               one
               born
               blind
               is
               ignorant
               of
               colours
               ,
               the
               cholerick
               are
               subject
               to
               frowardness
               ,
               and
               the
               melancholy
               timerous
               ,
               by
               reason
               of
               the
               blackness
               of
               that
               humour
               .
            
             
               The
               Fifth
               said
               ,
               All
               actions
               of
               men
               depending
               on
               the
               temper
               ;
               those
               of
               the
               Understanding
               ,
               so
               long
               as
               it
               is
               entangled
               in
               the
               bonds
               of
               the
               body
               ,
               are
               not
               free
               from
               it
               .
               For
               as
               that
               of
               Plants
               gives
               them
               the
               qualities
               proper
               to
               attract
               ,
               concoct
               ,
               and
               convert
               their
               aliments
               ,
               and
               generate
               their
               like
               ;
               and
               beasts
               having
               a
               temper
               sutable
               to
               their
               nature
               ,
               are
               lead
               as
               soon
               as
               they
               come
               into
               the
               world
               to
               what
               is
               convenient
               for
               them
               without
               instruction
               :
               So
               men
               are
               lead
               of
               their
               own
               accord
               to
               divers
               things
               ,
               according
               as
               their
               souls
               meet
               dispositions
               proper
               to
               certain
               actions
               ;
               yea
               they
               are
               learned
               without
               ever
               having
               learn'd
               any
               thing
               ,
               as
               appears
               in
               many
               phrantick
               and
               distracted
               persons
               ;
               amongst
               whom
               some
               ,
               although
               ignorant
               ,
               have
               been
               seen
               to
               make
               good
               Verses
               ,
               others
               to
               discourse
               learnedly
               of
               the
               sublimest
               matters
               ,
               some
               to
               speak
               languages
               ,
               and
               tell
               things
               to
               come
               .
               Which
               may
               naturally
               proceed
               from
               the
               souls
               being
               capable
               of
               it self
               to
               know
               every
               thing
               (
               the
               past
               by
               help
               of
               the
               memory
               ,
               the
               present
               by
               all
               the
               senses
               ,
               and
               the
               future
               by
               the
               Understanding
               ;
               )
               and
               meeting
               with
               a
               brain
               whose
               temperature
               is
               by
               disease
               render'd
               proper
               for
               such
               actions
               ,
               the
               same
               being
               possible
               to
               befall
               it
               by
               such
               accidents
               as
               happens
               by
               age
               ,
               which
               changing
               the
               temper
               of
               the
               body
               ,
               is
               also
               the
               cause
               of
               the
               diversity
               of
               actions
               .
               Therefore
               children
               cannot
               perform
               the
               functions
               of
               the
               reasonable
               soul
               ,
               because
               they
               are
               of
               a
               hot
               and
               moist
               temper
               ,
               unapt
               for
               the
               actions
               of
               the
               actions
               of
               the
               Understanding
               ,
               as
               ,
               on
               the
               contrary
               ,
               very
               fit
               for
               the
               actions
               of
               the
               vegetative
               and
               sensitive
               soul.
               So
               that
               if
               men
               were
               born
               cold
               and
               dry
               ,
               they
               would
               come
               into
               the
               world
               perfectly
               wise
               and
               judicious
               ;
               but
               
               because
               they
               acquire
               this
               temperature
               of
               brain
               only
               with
               time
               ,
               therefore
               they
               are
               not
               knowing
               but
               with
               time
               .
            
          
           
             
               II.
               Whether
               the
               Husband
               and
               Wife
               should
               be
               of
               the
               same
               humor
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               it
               might
               be
               handled
               either
               physically
               or
               morally
               .
               If
               it
               be
               demanded
               ,
               upon
               the
               former
               principles
               ,
               whether
               the
               Husband
               and
               Wife
               should
               be
               of
               the
               same
               temper
               ,
               't
               is
               answer'd
               ,
               that
               as
               Nature
               hath
               distinguish'd
               the
               Sex
               ,
               so
               she
               hath
               assign'd
               to
               either
               its
               peculiar
               temperament
               ;
               if
               a
               woman
               ,
               which
               should
               be
               cold
               and
               moist
               ,
               be
               hot
               and
               dry
               ,
               she
               is
               unapt
               for
               generation
               ,
               as
               the
               husband
               also
               is
               when
               ,
               being
               ill
               qualifi'd
               with
               hot
               and
               dry
               ,
               he
               falls
               within
               the
               Law
               
                 de
                 Frigidis
              
               .
               But
               if
               it
               be
               question'd
               ,
               morally
               ,
               whether
               conformity
               of
               manners
               be
               more
               requisite
               to
               Matrimony
               then
               their
               diversity
               and
               difference
               ;
               then
               ,
               since
               diversity
               of
               actions
               is
               necessary
               in
               a
               family
               ,
               the
               office
               of
               the
               husband
               being
               other
               then
               that
               of
               the
               wife
               ,
               it
               seems
               they
               ought
               to
               be
               as
               different
               in
               manners
               as
               they
               are
               in
               the
               temper
               which
               produces
               such
               manners
               ,
               and
               these
               the
               inclinations
               and
               actions
               .
            
             
               The
               Second
               said
               ,
               Those
               Philosophers
               who
               held
               that
               the
               Male
               and
               Female
               were
               each
               but
               one
               part
               of
               man
               ,
               which
               name
               is
               common
               to
               both
               ,
               would
               have
               concluded
               for
               resemblance
               of
               humours
               and
               manners
               ;
               for
               they
               said
               that
               either
               sought
               his
               other
               half
               till
               they
               found
               it
               .
               Which
               made
               the
               friendships
               so
               boasted
               of
               in
               pass'd
               ages
               ,
               and
               so
               rare
               in
               this
               ,
               and
               likewise
               marriages
               ,
               of
               which
               they
               that
               take
               more
               notice
               find
               that
               but
               few
               married
               couples
               have
               no
               resemblance
               even
               in
               their
               countenance
               .
               Moreover
               ,
               marriages
               being
               made
               in
               heaven
               ,
               and
               the
               most
               considerable
               accidents
               of
               life
               ,
               the
               same
               influence
               which
               makes
               the
               marriage
               of
               the
               husband
               must
               also
               make
               that
               of
               the
               wife
               :
               and
               if
               all
               actions
               here
               below
               borrow
               their
               force
               from
               the
               heavens
               ,
               as
               Astrologers
               hold
               ,
               the
               husband
               and
               wife
               having
               the
               same
               universal
               cause
               of
               so
               great
               and
               notable
               a
               change
               ,
               whereon
               depends
               almost
               all
               the
               welfare
               and
               misery
               of
               either
               ,
               cannot
               but
               resemble
               one
               another
               .
               And
               therefore
               those
               who
               resemble
               one
               another
               most
               will
               agree
               best
               with
               their
               universal
               cause
               ,
               and
               consequently
               ,
               the
               Stars
               will
               find
               less
               resistance
               to
               produce
               their
               effects
               upon
               them
               ,
               and
               so
               they
               will
               live
               more
               sweetly
               then
               if
               by
               contrariety
               of
               manners
               they
               should
               do
               as
               the
               Traveller
               at
               sea
               ,
               who
               walks
               in
               the
               ship
               contrary
               to
               its
               course
               ,
               or
               who
               attempts
               to
               sail
               against
               wind
               and
               tyde
               ;
               or
               rather
               like
               those
               that
               draw
               several
               ways
               ,
               whereby
               the
               cord
               is
               sooner
               broken
               then
               any
               advancement
               made
               of
               the
               load
               ;
               so
               during
               this
               contrariety
               of
               manners
               nothing
               can
               go
               forward
               in
               the
               management
               of
               domestick
               affairs
               .
               Hence
               the
               Proverb
               ,
               that
               we
               must
               eat
               many
               a
               bushel
               of
               Salt
               with
               a
               man
               before
               we
               chuse
               him
               for
               a
               friend
               ,
               is
               interpreted
               that
               by
               semblance
               of
               food
               a
               similitude
               of
               manners
               with
               him
               must
               be
               acquir'd
               :
               which
               if
               requisite
               between
               two
               friends
               ,
               how
               much
               more
               between
               two
               married
               persons
               who
               ought
               not
               to
               have
               greater
               friends
               then
               they
               are
               one
               to
               the
               other
               ;
               being
               in
               society
               
               of
               all
               the
               goods
               and
               all
               the
               evils
               of
               this
               life
               .
               Imagine
               one
               of
               a
               pleasant
               ,
               the
               other
               of
               a
               melancholy
               humour
               ,
               one
               loving
               company
               ,
               the
               other
               solitude
               ;
               the
               opposition
               of
               these
               contrary
               inclinations
               will
               render
               the
               presence
               of
               the
               one
               as
               insupportable
               to
               the
               other
               ,
               as
               Musick
               and
               Dancing
               are
               displeasing
               to
               a
               sad
               man
               ,
               or
               tedious
               complaints
               for
               one
               dead
               are
               to
               him
               that
               is
               dispos'd
               to
               mirth
               .
               For
               by
               this
               disproportion
               the
               mind
               receives
               a
               check
               ,
               which
               is
               very
               disagreeable
               to
               it
               .
               If
               one
               be
               young
               ,
               and
               the
               other
               old
               ;
               one
               handsome
               ,
               the
               other
               deformed
               ;
               one
               of
               an
               amorous
               complexion
               ,
               and
               the
               other
               not
               ;
               the
               mischiefs
               which
               follow
               thereupon
               are
               too
               common
               to
               be
               enumerated
               .
               If
               one
               be
               nimble
               and
               the
               other
               slow
               ,
               the
               actions
               of
               the
               one
               will
               displease
               the
               other
               ;
               whereas
               that
               which
               pleases
               being
               or
               appearing
               good
               ,
               and
               nothing
               (
               next
               our selves
               )
               being
               so
               acceptable
               to
               us
               as
               what
               resembles
               us
               ;
               two
               persons
               who
               shall
               agree
               to
               do
               something
               ,
               or
               not
               to
               do
               it
               ,
               shall
               have
               peace
               and
               tranquillity
               of
               mind
               .
            
             
               The
               Third
               said
               ,
               That
               in
               Oeconomy
               as
               well
               as
               Policy
               ,
               there
               ought
               to
               be
               a
               harmony
               ,
               which
               consists
               in
               diversity
               ,
               and
               not
               in
               unisonance
               or
               identity
               ,
               which
               is
               every
               where
               disagreeable
               and
               dull
               .
               This
               made
               Aristotle
               desire
               that
               the
               man
               were
               ,
               at
               least
               ,
               ten
               years
               elder
               then
               the
               woman
               ,
               the
               disparity
               of
               age
               causing
               that
               of
               humours
               ;
               and
               this
               makes
               the
               difference
               which
               is
               found
               between
               individuals
               ,
               one
               of
               the
               greatest
               wonders
               of
               the
               world
               .
               Therefore
               the
               husband
               and
               wife
               ought
               to
               be
               unlike
               in
               their
               manners
               and
               actions
               ,
               to
               the
               end
               either
               may
               keep
               their
               station
               ,
               the
               one
               above
               ,
               the
               other
               below
               ,
               one
               command
               ,
               the
               other
               obey
               .
               Moreover
               ,
               the
               husband
               and
               wife
               that
               always
               agreed
               would
               have
               no
               matter
               to
               talk
               of
               .
               Be
               the
               man
               a
               great
               talker
               ,
               and
               the
               woman
               too
               ,
               the
               house
               will
               be
               always
               full
               of
               noise
               ;
               on
               the
               contrary
               ,
               the
               silence
               of
               the
               one
               will
               give
               place
               to
               the
               other's
               talkativeness
               ,
               and
               excuse
               it
               .
               If
               both
               be
               knowing
               or
               skilful
               ,
               they
               will
               not
               esteem
               one
               another
               ;
               but
               if
               one
               admire
               the
               other
               ,
               there
               will
               be
               greater
               love
               between
               them
               .
               If
               both
               be
               prodigal
               ,
               they
               will
               quickly
               see
               the
               bottom
               of
               the
               bag
               ;
               whereas
               the
               thriftiness
               of
               the
               one
               will
               make
               amends
               for
               the
               expensiveness
               of
               the
               other
               .
               If
               one
               be
               sad
               ,
               the
               other
               being
               pleasant
               will
               divert
               him
               :
               if
               not
               ,
               they
               will
               both
               fall
               into
               the
               excess
               either
               of
               sadness
               or
               joy
               .
               If
               one
               be
               prophane
               ,
               the
               party
               that
               is
               devout
               will
               convert
               him
               by
               good
               example
               .
               In
               brief
               ,
               if
               one
               be
               severe
               ,
               't
               is
               good
               that
               the
               other
               be
               gentle
               ;
               if
               one
               be
               passionate
               ,
               that
               the
               other
               be
               patient
               ;
               otherwise
               the
               house
               will
               be
               always
               in
               an
               uproar
               .
            
             
               The
               Fourth
               said
               ,
               If
               Justinian
               ,
               or
               rather
               his
               Wife
               Theodora
               ,
               had
               not
               abolish'd
               the
               laudable
               custom
               of
               divorcing
               wives
               ,
               introduc'd
               by
               
                 Spurius
                 Carrilius
              
               ,
               to
               abate
               their
               pride
               and
               malice
               ;
               or
               ,
               at
               least
               ,
               if
               the
               wives
               of
               these
               times
               were
               of
               the
               humour
               of
               those
               Roman
               women
               who
               having
               displeas'd
               their
               husbands
               ask'd
               them
               pardon
               in
               the
               Temple
               of
               a
               Goddess
               ,
               call'd
               for
               that
               reason
               Viriplaca
               ,
               it
               would
               not
               require
               so
               much
               care
               to
               consider
               the
               conditions
               requisite
               to
               a
               happy
               wedlock
               .
               In
               which
               't
               is
               to
               be
               observ'd
               
               that
               both
               in
               nature
               and
               manners
               there
               are
               tempers
               of
               body
               ,
               and
               habits
               of
               soul
               ,
               absolutely
               good
               ;
               others
               absolutely
               evil
               ;
               and
               others
               indifferent
               ,
               as
               the
               passions
               .
               The
               husband
               or
               wife
               whose
               body
               is
               of
               a
               perfect
               temper
               should
               seek
               for
               the
               like
               .
               For
               temperate
               added
               to
               temperate
               changeth
               not
               its
               temperature
               :
               Otherwise
               ,
               't
               is
               fit
               that
               the
               defect
               of
               the
               one
               be
               amended
               by
               the
               excess
               of
               the
               other
               .
               For
               the
               production
               of
               man
               ,
               being
               the
               noblest
               of
               all
               actions
               ,
               requires
               a
               most
               perfect
               temperature
               of
               the
               four
               Elements
               in
               the
               seed
               of
               the
               two
               parents
               ;
               which
               would
               not
               be
               ,
               if
               both
               of
               them
               be
               hot
               and
               dry
               ,
               or
               cold
               and
               moist
               .
               The
               vertuous
               must
               seek
               his
               like
               ,
               the
               vicious
               his
               unlike
               ,
               for
               there
               's
               no
               friendship
               among
               the
               wicked
               ,
               the
               converse
               of
               Thieves
               not
               deserving
               that
               name
               .
               As
               for
               the
               passions
               ,
               and
               the
               manners
               commonly
               following
               them
               ,
               't
               is
               fit
               that
               the
               husband
               have
               such
               as
               nature
               has
               most
               commonly
               given
               to
               men
               ,
               and
               ,
               consequently
               ,
               that
               he
               be
               unlike
               to
               the
               wife
               ,
               and
               she
               to
               her
               husband
               .
            
          
        
         
           
             CONFERENCE
             LXVI
             .
          
           
             
               I.
               Of
               Drunkenness
               .
               II.
               Of
               Dancing
               .
            
          
           
             
               I.
               Of
               Drunkenness
               .
            
             
               THe
               common
               saying
               ,
               That
               the
               more
               excellent
               a
               thing
               is
               the
               more
               pernicious
               is
               its
               abuse
               ,
               is
               verifi'd
               ,
               chiefly
               ,
               in
               Wine
               ,
               which
               is
               not
               only
               the
               best
               of
               all
               aliments
               ,
               turning
               soonest
               into
               our
               substance
               ,
               making
               fewest
               excrements
               and
               most
               spirits
               ,
               with
               which
               it
               hath
               great
               affinity
               ;
               but
               also
               the
               most
               excellent
               and
               benigne
               of
               all
               medicaments
               .
               For
               it
               so
               cheers
               and
               fortifies
               the
               heart
               that
               so
               long
               as
               a
               man
               is
               cup-shot
               he
               is
               never
               invaded
               by
               the
               Pestilence
               ,
               the
               Wine
               being
               his
               antidote
               and
               preservative
               .
               It
               tempers
               the
               natural
               coldness
               of
               the
               Brain
               ,
               helps
               digestion
               ,
               begets
               laudable
               blood
               ,
               opens
               obstructions
               ,
               attenuates
               gross
               humours
               ,
               and
               gives
               a
               good
               habit
               to
               the
               whole
               body
               .
               But
               taken
               in
               excess
               it
               produces
               mischiefs
               without
               number
               ;
               as
               the
               Palsy
               ,
               Apoplexie
               ,
               Epilepsie
               ,
               Convulsions
               ,
               Catarrhes
               ,
               and
               such
               other
               cold
               Diseases
               ;
               the
               natural
               heat
               being
               unable
               to
               overcome
               the
               actual
               coldness
               of
               the
               Wine
               in
               regard
               of
               its
               great
               quantity
               .
               Yet
               this
               were
               not
               much
               ,
               if
               its
               disorders
               did
               not
               reach
               the
               soul
               ,
               subverting
               its
               government
               ,
               and
               clouding
               its
               beauty
               ,
               defacing
               the
               character
               which
               it
               bears
               of
               the
               Deity
               ,
               and
               hindring
               those
               excellent
               functions
               of
               the
               Intellect
               and
               the
               Will.
               So
               that
               Mnesitheus
               the
               Physitian
               ,
               with
               good
               reason
               ,
               term'd
               Wine
               the
               greatest
               benefit
               ,
               and
               the
               greatest
               mischief
               of
               man.
               And
               therefore
               ,
               as
               the
               Philosopher
               counsell'd
               such
               as
               were
               apt
               to
               fall
               into
               choler
               ,
               to
               behold
               themselves
               in
               a
               Looking-glass
               ,
               for
               so
               the
               deformity
               of
               their
               aspect
               would
               avert
               them
               from
               that
               vice
               :
               so
               he
               that
               is
               subject
               to
               be
               overcome
               with
               Wine
               must
               ,
               like
               the
               Lacedemonians
               ,
               behold
               
               the
               turpitude
               of
               this
               vice
               in
               others
               ,
               and
               so
               abhor
               it
               ;
               for
               behold
               it
               in
               himself
               he
               cannot
               ,
               because
               drunkenness
               prohibits
               him
               the
               use
               of
               the
               Senses
               .
            
             
               The
               Second
               said
               ,
               Man
               being
               the
               most
               intemperate
               of
               all
               creatures
               has
               need
               of
               vertues
               to
               moderate
               his
               irregular
               appetites
               of
               nutrition
               and
               generation
               ,
               which
               nature
               has
               season'd
               with
               pleasure
               ,
               as
               well
               as
               the
               other
               animal
               actions
               ,
               whereof
               as
               the
               moderate
               use
               is
               agreeable
               to
               nature
               ,
               so
               the
               excess
               is
               contrary
               to
               reason
               ;
               which
               not
               enduring
               those
               gross
               and
               material
               pleasures
               of
               the
               Touch
               and
               Taste
               ,
               employs
               Temperance
               to
               repress
               the
               former
               by
               Chastity
               ,
               and
               the
               latter
               by
               Abstinence
               and
               Sobriety
               ;
               the
               one
               as
               the
               rule
               for
               the
               eating
               ,
               and
               the
               other
               for
               drinking
               ;
               both
               of
               them
               plac'd
               between
               two
               extreams
               ;
               although
               their
               defect
               be
               so
               rare
               that
               it
               hath
               not
               yet
               found
               a
               name
               amongst
               Philosophers
               .
               But
               the
               excess
               of
               eating
               is
               call'd
               Gluttony
               ;
               that
               of
               Wine
               ,
               Drunkenness
               .
               Now
               habitual
               Drunkenness
               (
               Ebriosity
               )
               is
               never
               to
               be
               tolerated
               ;
               but
               Ebriety
               may
               sometimes
               ,
               for
               health's
               sake
               ,
               be
               allow'd
               ;
               yea
               every
               moneth
               ,
               according
               to
               the
               Arabian
               Physitians
               ,
               who
               maintain
               that
               it
               strengthens
               all
               the
               faculties
               ,
               which
               a
               regular
               life
               renders
               drooping
               and
               languid
               .
               Whence
               also
               Hippocrates
               pronounces
               ,
               in
               the
               end
               of
               his
               third
               Book
               of
               Diet
               ,
               and
               elsewhere
               ,
               that
               too
               exquisite
               a
               regiment
               of
               living
               is
               most
               dangerous
               ;
               those
               that
               are
               accustom'd
               to
               it
               being
               less
               able
               to
               endure
               any
               errors
               which
               they
               may
               occasionally
               commit
               in
               their
               course
               of
               Diet.
               
            
             
               The
               Third
               said
               ,
               Drunkenness
               is
               a
               Laesion
               of
               the
               Animal
               Faculty
               ,
               caus'd
               by
               the
               vapours
               of
               some
               alimentary
               liquor
               .
               For
               medicaments
               ,
               or
               poysons
               swallow'd
               down
               ,
               cannot
               be
               said
               the
               cause
               of
               drunkenness
               ;
               none
               ever
               having
               conceiv'd
               that
               Socrates
               dy'd
               drunk
               when
               he
               had
               taken
               the
               potion
               of
               Hemlock
               ,
               though
               he
               had
               all
               the
               same
               symptomes
               which
               a
               drunken
               person
               hath
               :
               nor
               is
               every
               Laesion
               of
               the
               nobler
               faculties
               ▪
               Drunkenness
               ;
               otherwise
               ,
               the
               Phrenetick
               ,
               Vertiginous
               ,
               and
               such
               as
               are
               troubled
               with
               tremulation
               of
               their
               members
               ,
               ought
               to
               be
               accounted
               drunk
               ,
               their
               Reason
               ,
               Memory
               ,
               Imagination
               and
               Motion
               ,
               being
               either
               deprav'd
               or
               abolish'd
               ,
               like
               theirs
               who
               are
               intoxicated
               .
               But
               such
               Laesion
               is
               not
               caus'd
               by
               the
               fumes
               of
               Wine
               ,
               which
               alone
               properly
               cause
               drunkenness
               ;
               it
               deserves
               rather
               to
               be
               term'd
               Alienation
               of
               the
               Mind
               ,
               which
               may
               be
               caus'd
               by
               other
               vapours
               either
               internal
               or
               external
               ,
               as
               by
               the
               smoke
               of
               Tobacco
               ,
               the
               steam
               of
               a
               Cellar
               ,
               or
               any
               place
               where
               new
               Wine
               is
               boil'd
               ,
               as
               also
               that
               of
               Char-coal
               ,
               which
               kill'd
               the
               Emperour
               Jovinian
               .
               The
               Oyl
               of
               Henbane-seed
               ,
               as
               Pliny
               reports
               ,
               being
               drop'd
               into
               the
               ears
               causes
               the
               same
               trouble
               of
               judgement
               .
               Matslack
               and
               Opium
               cause
               the
               same
               disorder
               in
               the
               Turks
               that
               Darnel
               mingled
               with
               bread
               doth
               in
               our
               Peasants
               ;
               and
               Baume
               ,
               Frankincense
               ,
               and
               the
               fruit
               call'd
               Anacardium
               mingled
               with
               food
               .
               Among
               Beasts
               ,
               the
               Ass
               is
               inebriated
               with
               Hemlock
               ;
               the
               Swine
               with
               Henbane
               or
               the
               husks
               of
               Grapes
               ;
               all
               Fish
               with
               baits
               made
               of
               
               Oak-bark
               ,
               
                 coque
                 de
                 Levant
              
               (
               a
               small
               medicinal
               shell
               call'd
               
                 Vnguis
                 odoratus
              
               )
               yea
               ,
               Aristotle
               saith
               ,
               that
               Flyes
               are
               inebriated
               with
               the
               smell
               of
               perfumes
               ,
               which
               therefore
               they
               abhor
               so
               much
               ,
               that
               the
               laying
               of
               some
               neer
               their
               resort
               is
               enough
               to
               drive
               them
               away
               .
               Now
               drunkenness
               properly
               taken
               is
               caus'd
               by
               the
               hot
               and
               moist
               vapours
               of
               Wine
               ,
               rais'd
               by
               the
               natural
               heat
               into
               the
               Brain
               ,
               whose
               temperature
               they
               destroy
               by
               their
               heat
               (
               which
               renders
               the
               motions
               of
               the
               soul
               violent
               )
               spoil
               its
               structure
               by
               repletion
               of
               the
               Ventricles
               ,
               distention
               of
               the
               membranes
               ,
               humectation
               and
               obstruction
               of
               its
               Nerves
               .
               For
               Wine
               being
               hot
               and
               moist
               ,
               and
               inebriating
               by
               those
               two
               qualities
               ,
               't
               is
               therefore
               more
               uneasily
               born
               by
               hot
               or
               moist
               Brains
               .
               Hence
               ,
               the
               cholerick
               ,
               children
               ,
               women
               ,
               and
               old
               men
               ,
               are
               less
               able
               to
               withstand
               its
               violence
               ,
               and
               are
               sooner
               overcome
               with
               it
               then
               those
               whose
               Brain
               is
               of
               a
               middle
               temper
               ,
               between
               hot
               and
               moist
               ;
               who
               are
               therefore
               said
               to
               have
               good
               Brains
               .
               For
               which
               reason
               stout
               drinking
               hath
               been
               so
               much
               esteem'd
               by
               some
               Nations
               ;
               and
               Cyrus
               found
               no
               better
               argument
               to
               evince
               himself
               worthier
               of
               command
               then
               his
               brother
               Artaxerxes
               ,
               then
               that
               he
               was
               a
               better
               drinker
               .
               Moreover
               ,
               
                 Philip
                 ,
                 Alexander
              
               ,
               and
               Mithridates
               ,
               counted
               it
               a
               glory
               to
               drink
               well
               ;
               but
               
                 Socrates
                 ,
                 Plato
                 ,
                 Xenocrates
              
               ,
               and
               many
               other
               Sages
               of
               Antiquity
               ,
               disdain'd
               not
               to
               carouse
               sometimes
               .
               And
               Homer
               speaking
               of
               the
               wise
               Hector
               ,
               seldom
               forgets
               his
               great
               goblet
               .
               The
               Athenians
               had
               good
               drinking
               in
               such
               repute
               ,
               that
               they
               establish'd
               Magistrates
               ,
               call'd
               Oenoptae
               ,
               to
               preside
               at
               feasts
               ,
               and
               give
               order
               that
               every
               one
               did
               reason
               to
               his
               companion
               .
            
             
               The
               Fourth
               said
               ,
               According
               as
               heat
               or
               moisture
               predominate
               in
               Wine
               ,
               so
               they
               imprint
               their
               footsteps
               upon
               our
               bodies
               .
               The
               signs
               of
               heat
               are
               nimbleness
               of
               action
               ,
               anger
               ,
               boldness
               ,
               talking
               ,
               ruddiness
               of
               the
               countenance
               ,
               a
               pimpled
               Nose
               ,
               Eyes
               twinkling
               and
               border'd
               about
               with
               scarlet
               .
               Those
               of
               humidity
               are
               slothfulness
               ▪
               numness
               and
               heaviness
               of
               the
               head
               ,
               tears
               without
               cause
               ,
               softness
               and
               humidation
               of
               the
               Nerves
               ,
               which
               makes
               the
               Drunkard
               reel
               and
               lispe
               ;
               which
               effects
               nevertheless
               are
               different
               according
               to
               the
               qualities
               of
               the
               Wine
               and
               the
               Drinker's
               Brain
               .
               For
               if
               the
               streams
               of
               the
               Wine
               be
               hot
               and
               dry
               ,
               and
               they
               be
               carri'd
               into
               a
               hot
               and
               dry
               Brain
               ,
               or
               a
               small
               Head
               ,
               they
               cause
               watchings
               ,
               and
               render
               the
               man
               raging
               and
               furious
               .
               If
               they
               be
               more
               humid
               ,
               as
               those
               of
               Wine
               temper'd
               with
               water
               (
               which
               is
               held
               to
               intoxicate
               more
               then
               pure
               Wine
               ,
               because
               the
               water
               assisted
               by
               that
               vehicle
               stays
               longer
               in
               the
               Brain
               )
               and
               the
               Brain
               be
               moist
               too
               ,
               they
               cause
               sleep
               ;
               and
               laughter
               ,
               when
               the
               sanguine
               humour
               meets
               a
               more
               temperate
               Wine
               .
               For
               which
               variety
               of
               the
               effects
               of
               Wine
               ,
               the
               ancients
               represented
               Bacchus
               mounted
               upon
               a
               Tyger
               ,
               with
               a
               Lyon
               ,
               a
               Swine
               ,
               and
               an
               Ape
               by
               his
               side
               .
            
             
               The
               Fifth
               said
               ,
               That
               to
               drink
               fasting
               ,
               or
               when
               one
               is
               hot
               ,
               furthers
               intoxication
               ,
               because
               the
               passages
               being
               open'd
               by
               heat
               ,
               more
               speedily
               attract
               the
               Wine
               ,
               and
               its
               vapours
               are
               more
               
               easily
               lift
               up
               to
               the
               brain
               ;
               as
               also
               when
               the
               stomack
               is
               empty
               ,
               and
               the
               fumes
               of
               the
               Wine
               are
               not
               allay'd
               by
               those
               of
               meat
               .
               But
               as
               drunkenness
               may
               be
               procur'd
               by
               several
               means
               ,
               so
               there
               are
               others
               that
               preserve
               from
               it
               .
               Some
               make
               Wine
               utterly
               abhorr'd
               ;
               as
               the
               water
               that
               distills
               from
               the
               Vine
               ,
               the
               Eggs
               of
               an
               Owle
               ,
               or
               Wine
               wherein
               Eels
               or
               green
               Froggs
               have
               been
               suffocated
               .
               Others
               repress
               its
               violence
               ;
               as
               the
               Amethyst
               ,
               (
               which
               derives
               its
               name
               from
               its
               effect
               )
               a
               sheep's
               lungs
               roasted
               ,
               the
               powder
               of
               swallow's
               bills
               mingled
               with
               Myrrhe
               ;
               Saffron
               ,
               bitter
               Almonds
               ,
               Worm-wood
               ,
               Peach
               kernels
               ,
               the
               Wine
               of
               Myrtle
               ,
               Oyle
               ,
               Colworts
               and
               Cabbage
               ;
               which
               preservatives
               were
               more
               in
               use
               among
               the
               Ancients
               who
               needed
               them
               more
               then
               we
               ;
               their
               Wines
               being
               more
               vaporous
               and
               hurtful
               then
               ours
               :
               Witness
               Homer
               ,
               who
               speaking
               of
               the
               Wine
               which
               Apollo's
               Priest
               ,
               gave
               Vlysses
               ,
               saith
               ,
               he
               could
               not
               drink
               of
               it
               without
               tempering
               it
               with
               twenty
               times
               as
               much
               water
               as
               the
               strongest
               of
               our
               Wines
               can
               bear
               .
            
             
               The
               Sixth
               said
               ,
               That
               Drunkenness
               ,
               as
               vicious
               as
               it
               is
               ,
               wants
               not
               its
               benefits
               .
               For
               besides
               ,
               that
               't
               is
               the
               Anodyne
               wherewith
               all
               laborious
               people
               relieve
               their
               pains
               ;
               it
               dispels
               cares
               ,
               and
               loosens
               the
               Tongue
               .
               Whence
               Wine
               is
               call'd
               Lyaeus
               .
               Which
               made
               one
               of
               Philip's
               Souldiers
               say
               ,
               when
               he
               was
               accus'd
               of
               having
               spoken
               ill
               of
               his
               Prince
               ,
               That
               he
               should
               have
               spoken
               far
               worse
               of
               him
               ,
               if
               he
               had
               not
               wanted
               more
               Wine
               .
               So
               that
               the
               Proverb
               may
               be
               more
               true
               ,
               that
               Liberty
               (
               rather
               then
               Verity
               )
               is
               in
               Wine
               :
               And
               therefore
               some
               Lawyers
               advise
               ,
               rather
               to
               inebriate
               such
               as
               are
               accus'd
               of
               a
               crime
               then
               put
               them
               to
               the
               rack
               ;
               according
               to
               the
               example
               of
               Josephus
               ,
               who
               by
               this
               means
               discover'd
               a
               conspiracy
               lay'd
               against
               him
               by
               a
               Souldier
               ,
               whom
               he
               distrusted
               indeed
               ,
               but
               had
               not
               proof
               enough
               to
               convict
               him
               .
            
          
           
             
               II.
               Of
               Dancing
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               Harmony
               hath
               such
               power
               over
               the
               Soul
               ,
               that
               it
               forces
               it
               to
               imitation
               .
               Whence
               those
               that
               hear
               an
               Air
               which
               they
               like
               cannot
               forbear
               to
               chant
               it
               softly
               ,
               and
               sometimes
               it
               makes
               such
               impression
               in
               their
               Minds
               ,
               that
               they
               cannot
               be
               rid
               of
               it
               when
               they
               would
               ;
               as
               they
               experiment
               who
               fall
               asleep
               upon
               some
               pleasing
               song
               ,
               for
               many
               times
               they
               awake
               repeating
               it
               .
               And
               because
               its
               powers
               delight
               not
               to
               be
               idle
               ,
               therefore
               the
               Soul
               being
               mov'd
               stirs
               up
               the
               spirits
               ,
               they
               the
               humours
               and
               the
               parts
               ,
               constraining
               them
               to
               follow
               their
               bent
               and
               motion
               ,
               which
               is
               call'd
               Dancing
               .
               This
               Dancing
               therefore
               is
               a
               part
               of
               Musick
               ,
               which
               leads
               our
               members
               according
               to
               the
               cadence
               of
               the
               notes
               of
               a
               voice
               or
               instrument
               .
               It
               imitates
               the
               manners
               ,
               passions
               ,
               and
               actions
               of
               men
               ;
               and
               consequently
               ,
               is
               of
               different
               species
               .
               But
               their
               principal
               division
               was
               anciently
               taken
               from
               their
               place
               and
               use
               .
               For
               either
               it
               was
               private
               ,
               and
               serv'd
               at
               marriages
               ;
               or
               Theatral
               ,
               which
               again
               was
               of
               three
               sorts
               ;
               the
               the
               first
               grave
               and
               serious
               ,
               practis'd
               in
               Tragedies
               ;
               the
               other
               more
               free
               ,
               in
               Comedies
               ;
               and
               the
               third
               lascivious
               and
               dishonest
               ,
               f●●
               
               Satyrs
               .
               The
               other
               differences
               relate
               to
               the
               Countries
               where
               they
               were
               in
               request
               ,
               as
               the
               Ionick
               ;
               to
               their
               Authors
               ,
               as
               the
               Pyrrick
               ,
               invented
               by
               Pyrrhus
               the
               Son
               of
               Achilles
               ,
               or
               by
               Pyrrichius
               the
               Lacedaemonian
               ,
               to
               their
               subject
               ;
               to
               the
               instrument
               whose
               eadence
               they
               follow
               ;
               to
               what
               they
               imitate
               ,
               as
               that
               which
               was
               call'd
               the
               Crane
               ;
               lastly
               ,
               to
               the
               habits
               and
               other
               things
               which
               were
               worne
               in
               dancing
               .
               The
               most
               ancient
               ,
               as
               the
               easiest
               of
               all
               ,
               was
               that
               which
               took
               its
               name
               from
               a
               net
               ,
               whereto
               it
               resembles
               ,
               which
               is
               our
               dance
               in
               round
               ;
               of
               which
               Thesius
               is
               made
               the
               Author
               ,
               as
               well
               as
               of
               that
               in
               which
               the
               dancers
               intermix
               and
               pass
               under
               one
               anothers
               arms
               ,
               imitating
               by
               these
               turnings
               and
               windings
               those
               of
               the
               Labyrinth
               .
               But
               the
               Theatral
               ,
               which
               the
               Mimes
               and
               Pantomimes
               represented
               in
               the
               Orchesters
               ,
               were
               like
               those
               of
               our
               ballads
               ,
               and
               express'd
               all
               gestures
               so
               well
               ,
               that
               a
               King
               of
               Pontus
               lik'd
               nothing
               so
               much
               in
               Rome
               as
               one
               of
               these
               Mimes
               which
               he
               obtain'd
               of
               Nero
               to
               serve
               him
               for
               an
               interpreter
               to
               Ambassadors
               .
               For
               gestures
               have
               this
               above
               voices
               ,
               that
               they
               are
               understood
               by
               all
               Nations
               ,
               because
               they
               are
               the
               lively
               and
               natural
               images
               of
               things
               and
               actions
               ;
               whereas
               the
               voice
               and
               writing
               are
               but
               signes
               by
               institution
               .
               And
               hence
               Dancing
               is
               very
               dangerous
               when
               it
               imitates
               dishonest
               things
               ;
               for
               it
               makes
               the
               strongest
               impression
               upon
               the
               Mind
               .
            
             
               The
               Second
               said
               ▪
               That
               the
               God
               of
               Wine
               ,
               sirnamed
               by
               the
               Ancients
               Chorius
               ,
               which
               signifies
               Dancer
               ;
               argues
               the
               mutual
               relation
               of
               dancing
               and
               Wine
               .
               It
               hath
               alwayes
               been
               in
               so
               great
               esteem
               amongst
               warlike
               people
               ,
               that
               the
               Lacedaemonians
               and
               Thebans
               went
               to
               charge
               their
               Enemies
               with
               the
               musick
               of
               Flutes
               and
               Hoboys
               ;
               and
               the
               former
               had
               a
               solemn
               day
               in
               which
               the
               old
               ,
               the
               young
               ,
               the
               middle-ag'd
               ,
               danc'd
               in
               three
               companies
               ,
               with
               this
               Ditty
               ,
               We
               have
               been
               ,
               we
               are
               ,
               and
               we
               shall
               be
               brave
               fellows
               .
               The
               Athenians
               went
               so
               far
               as
               to
               honour
               
                 Andronicus
                 Caristius
              
               an
               excellent
               dancer
               with
               a
               statue
               ,
               and
               to
               choose
               Phrynicus
               their
               King
               for
               having
               gracefully
               danc'd
               the
               Pyrrhick
               measures
               ,
               which
               Scaliger
               boasts
               he
               had
               often
               danc'd
               before
               the
               Emperor
               Maximilian
               .
               Moreover
               ,
               the
               Romans
               committed
               the
               charge
               thereof
               to
               their
               most
               sacred
               Pontifs
               ,
               whom
               they
               call'd
               Salij
               ,
               that
               is
               ,
               Leapers
               .
               Lucian
               ,
               in
               the
               Treatise
               which
               he
               writ
               of
               it
               ,
               ascribes
               the
               original
               of
               dancing
               to
               Heaven
               ,
               since
               not
               onely
               all
               the
               celestial
               bodies
               ,
               but
               also
               the
               ocean
               ,
               the
               hearts
               of
               living
               creatures
               ,
               and
               other
               sublunary
               bodies
               imitate
               them
               ,
               following
               the
               course
               of
               the
               first
               mover
               .
               And
               indeed
               ,
               as
               if
               dancing
               had
               something
               of
               divine
               ,
               it
               hath
               alwayes
               been
               employ'd
               in
               Sacrifices
               and
               the
               holiest
               mysteries
               of
               Religion
               ,
               not
               onely
               by
               the
               Delians
               ,
               who
               accompany'd
               all
               their
               prayers
               with
               dancing
               ;
               and
               the
               Indians
               who
               ador'd
               the
               Sun
               by
               dancing
               and
               imitating
               the
               course
               of
               that
               luminary
               ;
               but
               also
               by
               the
               Prophet
               David
               before
               the
               Ark
               ,
               and
               by
               Saul
               ,
               who
               being
               full
               of
               the
               Spirit
               of
               God
               fell
               to
               dancing
               with
               the
               Children
               of
               the
               Prophets
               ;
               as
               also
               did
               Miriam
               the
               sister
               of
               
                 Moses
                 ,
                 Judith
              
               when
               she
               had
               kill'd
               Holofernes
               ,
               and
               infinite
               others
               ,
               
               in
               testimony
               of
               their
               thanksgiving
               to
               God.
               The
               Muses
               themselves
               are
               painted
               by
               the
               Poets
               dancing
               about
               their
               fountain
               upon
               Mount
               
                 Helicon
                 ;
                 Apollo
              
               is
               call'd
               dancer
               by
               Pindar
               ;
               and
               the
               Graces
               are
               represented
               dancing
               .
               Proteus
               ,
               so
               celebrated
               by
               the
               Poets
               ,
               became
               famous
               onely
               by
               this
               Art
               ,
               and
               which
               he
               so
               excell'd
               ,
               that
               his
               nimble
               in
               strange
               postures
               gave
               occasion
               to
               the
               fable
               of
               turning
               himself
               into
               all
               kind
               of
               shapes
               ,
               because
               sometimes
               he
               counterfeited
               the
               fluidity
               of
               the
               water
               ,
               sometimes
               the
               lightness
               of
               fire
               ,
               the
               bending
               of
               trees
               ,
               the
               rage
               of
               the
               Leopard
               ,
               the
               cruelty
               of
               the
               Lyon
               ;
               and
               in
               brief
               ,
               the
               nature
               of
               every
               sort
               of
               things
               .
            
             
               The
               Third
               said
               ,
               That
               Dancing
               is
               compos'd
               of
               three
               parts
               ,
               Motion
               ,
               Gesture
               ,
               and
               Indication
               .
               For
               there
               is
               first
               a
               stirring
               up
               and
               down
               ,
               then
               a
               representing
               things
               by
               the
               Gestures
               of
               the
               Body
               ,
               chiefly
               by
               the
               Hand
               ;
               which
               Art
               is
               call'd
               Chironomy
               ;
               and
               those
               which
               are
               expert
               in
               it
               ,
               Chirosophers
               ,
               that
               is
               ,
               wise
               by
               the
               Hands
               .
               Hence
               Dancing
               is
               defin'd
               a
               motion
               of
               the
               Body
               ,
               according
               to
               rule
               and
               number
               ,
               imitating
               by
               gesture
               things
               or
               persons
               ,
               either
               with
               singing
               or
               without
               .
               As
               Motion
               't
               is
               very
               delightful
               to
               Nature
               ,
               which
               is
               as
               much
               pleas'd
               therein
               ,
               as
               rest
               is
               disagreeable
               to
               it
               .
               Nor
               is
               it
               less
               so
               as
               it
               includes
               an
               harmonious
               proportion
               of
               measure
               ,
               having
               this
               correspondence
               with
               Musick
               ,
               Poetry
               ,
               Eloquence
               ,
               Painting
               ,
               Comedy
               ,
               and
               all
               other
               Arts
               ,
               whose
               end
               is
               the
               delight
               of
               man.
               But
               as
               it
               is
               an
               imitation
               it
               delights
               marvellously
               ,
               we
               loving
               nothing
               so
               much
               as
               to
               imitate
               ,
               or
               to
               see
               some
               thing
               imitated
               .
               Hence
               works
               of
               Art
               please
               us
               more
               then
               those
               of
               Nature
               ;
               because
               Art
               doth
               nothing
               but
               imitate
               her
               .
               Besides
               its
               delightfulness
               ,
               't
               is
               also
               profitable
               and
               honest
               .
               It
               s
               usefulness
               is
               sufficiently
               known
               to
               Physitians
               ,
               who
               make
               it
               a
               part
               of
               their
               Gymnastick
               Physick
               ,
               which
               treats
               of
               the
               exercises
               and
               motions
               prescrib'd
               in
               order
               to
               health
               ,
               and
               is
               divided
               into
               Palestrical
               and
               Saltatory
               .
               Moreover
               ,
               Galen
               affirms
               ,
               that
               he
               cur'd
               many
               Patients
               by
               appointing
               them
               to
               dance
               ,
               which
               is
               an
               exercise
               of
               all
               parts
               of
               the
               body
               ;
               whereas
               walking
               exercises
               onely
               the
               legs
               ;
               riding
               ,
               the
               intestines
               ;
               bowling
               ,
               the
               reins
               ;
               going
               by
               ship
               ,
               the
               stomack
               and
               brain
               .
               'T
               is
               also
               very
               honest
               or
               decorous
               ,
               since
               it
               formes
               and
               fashions
               the
               body
               ,
               giving
               it
               a
               good
               grace
               ,
               one
               of
               the
               principal
               points
               of
               handsomeness
               .
               For
               the
               Soul
               having
               the
               Sciences
               to
               instruct
               the
               Understanding
               ,
               and
               the
               Moral
               Virtues
               to
               rectifie
               the
               Will
               ;
               the
               body
               ,
               its
               dear
               partner
               ,
               needs
               some
               habit
               to
               regulate
               its
               defects
               ,
               the
               rather
               because
               they
               have
               influence
               upon
               the
               Soul
               ;
               it
               being
               very
               difficult
               for
               the
               motions
               of
               the
               Soul
               to
               be
               regular
               so
               long
               as
               those
               of
               the
               body
               are
               not
               .
               Therefore
               Plato
               ,
               in
               the
               seventh
               book
               of
               his
               Laws
               ,
               requires
               that
               the
               instructers
               of
               youth
               have
               equally
               care
               of
               the
               body
               and
               the
               soul
               ,
               and
               for
               this
               purpose
               teach
               them
               Musick
               to
               regulate
               the
               motions
               of
               the
               Soul
               ,
               and
               dancing
               to
               frame
               those
               of
               the
               body
               ,
               and
               give
               it
               gracefulness
               ,
               as
               wrastling
               gives
               it
               strength
               .
            
          
        
         
           
           
             CONFERENCE
             LXVII
             .
          
           
             
               I.
               Of
               Death
               .
               II.
               Of
               the
               Will.
               
            
          
           
             
               I.
               Of
               Death
               .
            
             
               AS
               Being
               is
               the
               first
               and
               greatest
               good
               ,
               because
               the
               foundation
               of
               all
               other
               goods
               ,
               so
               (
               speaking
               absolutely
               upon
               a
               natural
               account
               )
               the
               first
               and
               greatest
               of
               all
               evils
               is
               the
               privation
               of
               that
               Being
               ,
               which
               is
               Death
               ;
               so
               terrible
               ,
               that
               not
               onely
               brutes
               abhor
               the
               sight
               of
               their
               dead
               fellows
               ,
               through
               fear
               of
               the
               same
               death
               of
               which
               they
               behold
               an
               image
               of
               their
               carcases
               ;
               but
               men
               likewise
               ,
               although
               their
               name
               of
               Mortals
               be
               a
               token
               of
               the
               necessity
               of
               their
               dying
               ,
               yet
               use
               all
               the
               vain
               attempts
               they
               can
               to
               avoid
               that
               death
               which
               they
               fear
               as
               the
               most
               terrible
               of
               terrble
               things
               .
               Yea
               ,
               all
               their
               great
               and
               violent
               actions
               and
               passions
               ,
               take
               their
               source
               from
               this
               fear
               ;
               which
               is
               so
               much
               greater
               as
               the
               evil
               is
               phancy'd
               nearer
               :
               Whence
               old
               or
               sick
               persons
               have
               more
               apprehension
               of
               it
               then
               then
               those
               that
               are
               young
               and
               in
               health
               .
               The
               vulgar
               commonly
               labours
               onely
               through
               fear
               of
               starving
               .
               A
               man
               that
               is
               decrepit
               ,
               yet
               ,
               is
               willing
               to
               part
               with
               a
               limb
               if
               he
               may
               by
               the
               loss
               respite
               his
               death
               ,
               apprehended
               so
               terrible
               by
               some
               ,
               that
               the
               fear
               of
               it
               has
               kill'd
               some
               criminals
               before
               execution
               ,
               and
               carry'd
               others
               to
               such
               madness
               as
               to
               kill
               themselves
               for
               fear
               of
               dying
               .
               Nevertheless
               ,
               he
               that
               shall
               consider
               Death
               more
               nearly
               ,
               will
               find
               that
               ,
               being
               but
               a
               privation
               ,
               it
               is
               nothing
               ;
               and
               that
               what
               we
               fear
               so
               much
               is
               onely
               the
               way
               to
               this
               death
               ,
               or
               the
               sequel
               of
               it
               ;
               the
               former
               ,
               in
               respect
               of
               irrational
               animals
               ,
               and
               both
               in
               reference
               to
               man
               ,
               who
               apprehends
               in
               the
               other
               life
               the
               judgement
               of
               the
               actions
               of
               this
               .
               Otherwise
               ,
               Death
               being
               onely
               a
               poynt
               and
               a
               moment
               ,
               which
               hath
               neither
               quantity
               nor
               extent
               ,
               but
               approaches
               to
               Nothing
               ,
               hath
               therefore
               nothing
               in
               it self
               for
               which
               it
               ought
               to
               be
               feared
               .
               For
               so
               long
               as
               the
               Animal
               hath
               sense
               it
               is
               not
               dead
               ;
               and
               so
               soon
               as
               't
               is
               dead
               ,
               it
               hath
               no
               more
               .
               And
               because
               't
               is
               a
               motion
               and
               passage
               from
               Being
               to
               not
               Being
               ,
               between
               which
               two
               there
               is
               no
               medium
               or
               middle
               ;
               therefore
               't
               is
               a
               pure
               nothing
               ,
               and
               consequently
               ,
               hath
               no
               foundation
               saving
               in
               the
               troubled
               Phancy
               :
               Since
               upon
               due
               perpension
               of
               things
               ,
               that
               which
               is
               not
               is
               no-wise
               to
               be
               fear'd
               ,
               by
               those
               that
               are
               insensible
               ,
               yea
               ,
               that
               exist
               no
               more
               .
            
             
               The
               Second
               said
               ,
               That
               to
               maintain
               Death
               to
               be
               nothing
               ,
               is
               to
               accuse
               not
               onely
               all
               men
               of
               folly
               in
               fearing
               what
               exists
               not
               ,
               and
               consequently
               ,
               is
               not
               capable
               of
               producing
               any
               effects
               or
               passions
               ;
               but
               likewise
               ,
               Nature
               of
               imprudence
               ,
               in
               having
               imprinted
               this
               apprehension
               in
               all
               creatures
               for
               their
               preservation
               .
               As
               therefore
               Reason
               and
               Experience
               teach
               us
               that
               there
               are
               substantial
               generations
               ;
               so
               the
               same
               shew
               us
               the
               true
               and
               substantial
               corruptions
               of
               all
               compounds
               ;
               which
               corruption
               ,
               in
               a
               thing
               endu'd
               with
               life
               ,
               is
               call'd
               Death
               ,
               which
               is
               the
               separation
               of
               the
               Soul
               from
               
               the
               Body
               .
               For
               the
               Platonists
               are
               ridiculous
               when
               they
               make
               two
               kinds
               of
               this
               separation
               ,
               namely
               ,
               that
               of
               the
               Soul
               from
               the
               Body
               ,
               which
               they
               call
               Extasie
               ,
               and
               that
               of
               the
               Body
               from
               the
               Soul
               ,
               which
               alone
               they
               say
               is
               to
               be
               call'd
               Death
               :
               For
               they
               are
               both
               one
               and
               the
               same
               thing
               ;
               and
               Extasie
               is
               not
               a
               separation
               of
               essence
               ,
               but
               of
               power
               ,
               hapning
               when
               the
               Soul
               is
               so
               glu'd
               to
               an
               object
               ,
               in
               the
               contemplation
               whereof
               it
               employes
               all
               its
               powers
               ,
               that
               there
               remains
               none
               for
               corporeal
               functions
               ;
               the
               Eyes
               not
               perceiving
               what
               is
               then
               presented
               to
               them
               .
               Whence
               the
               Soul
               being
               more
               where
               it
               loves
               then
               where
               it
               lives
               ,
               is
               also
               more
               where
               it
               understands
               .
               Now
               Death
               is
               either
               natural
               or
               violent
               .
               The
               former
               caus'd
               by
               the
               consumption
               of
               the
               radical
               moisture
               of
               plants
               and
               animals
               .
               For
               they
               alone
               are
               capable
               of
               dying
               ,
               as
               they
               are
               of
               living
               ;
               what
               they
               attribute
               to
               Fire
               ,
               the
               Load-stone
               ,
               and
               some
               other
               inanimates
               ,
               being
               purely
               Metaphorical
               .
               Violent
               death
               is
               produc'd
               either
               by
               internal
               causes
               ,
               as
               diseases
               ,
               or
               by
               external
               .
               'T
               is
               caus'd
               by
               destroying
               the
               harmony
               of
               the
               parts
               and
               humours
               ,
               which
               constituted
               life
               ;
               after
               which
               destruction
               ,
               the
               Soul
               not
               finding
               the
               organs
               longer
               meet
               for
               exercising
               its
               functions
               ,
               (
               as
               Fire
               that
               wants
               unctuous
               and
               combustible
               humidity
               )
               forsakes
               its
               matter
               to
               retire
               into
               its
               own
               sphere
               .
               And
               though
               the
               corruption
               of
               one
               be
               the
               generation
               of
               another
               ,
               there
               being
               no
               matter
               but
               hath
               alwayes
               some
               form
               ,
               as
               Bees
               are
               generated
               out
               of
               dead
               Oxen
               ;
               yet
               there
               is
               this
               distinction
               ,
               that
               the
               progress
               of
               a
               form
               less
               noble
               to
               one
               that
               is
               more
               ,
               is
               call'd
               generation
               or
               life
               ,
               as
               when
               an
               Egg
               is
               made
               a
               chick
               ;
               but
               when
               this
               progress
               is
               made
               from
               a
               more
               noble
               form
               to
               a
               less
               ,
               as
               from
               a
               man
               to
               a
               carcase
               ,
               then
               't
               is
               call'd
               Corruption
               and
               Death
               ,
               if
               the
               form
               preceding
               were
               vital
               .
               Thus
               all
               are
               wayes
               of
               Death
               which
               lead
               to
               corruption
               .
               The
               first
               of
               these
               wayes
               is
               life
               ,
               for
               nothing
               comes
               under
               its
               Laws
               but
               is
               subject
               to
               those
               of
               Death
               ,
               considering
               the
               wayes
               that
               we
               dye
               as
               we
               are
               borne
               ,
               and
               that
               our
               end
               depends
               on
               our
               original
               ;
               as
               there
               is
               no
               harmony
               but
               must
               end
               in
               discord
               ,
               the
               latter
               note
               not
               being
               capable
               to
               accord
               with
               the
               first
               rest
               ,
               which
               is
               the
               end
               or
               death
               of
               harmony
               ;
               whereunto
               our
               life
               is
               not
               onely
               compar'd
               ,
               but
               may
               be
               fitly
               defin'd
               by
               it
               ,
               that
               Galen
               ,
               enlightned
               by
               Reason
               alone
               ,
               conceiv'd
               the
               Soul
               to
               be
               nothing
               else
               .
            
             
               The
               Third
               said
               ,
               That
               onely
               in
               the
               death
               of
               men
               there
               is
               a
               separation
               of
               the
               Soul
               from
               the
               Body
               ;
               seeing
               that
               after
               the
               death
               of
               animals
               and
               plants
               there
               still
               remain
               faculties
               in
               their
               bodies
               which
               cannot
               depend
               on
               the
               sole
               mistion
               of
               the
               Elements
               ,
               but
               must
               be
               referr'd
               to
               some
               internal
               principle
               ,
               which
               can
               be
               no
               other
               then
               their
               Soul.
               Yet
               with
               this
               difference
               ,
               that
               as
               during
               life
               these
               faculties
               were
               as
               formes
               in
               their
               matter
               ,
               so
               after
               death
               they
               are
               as
               substances
               in
               their
               place
               ,
               though
               without
               any
               activity
               ,
               for
               want
               of
               necessary
               dispositions
               ;
               which
               return
               afterwards
               by
               generation
               ,
               or
               the
               action
               of
               the
               celestial
               bodies
               ,
               producing
               wormes
               and
               other
               animals
               ,
               which
               come
               of
               themselves
               ,
               and
               never
               but
               from
               a
               nature
               formerly
               animated
               ,
               not
               receiving
               by
               this
               new
               
               generation
               any
               substantial
               form
               ,
               but
               onely
               making
               the
               Soul
               appear
               ;
               which
               was
               kept
               as
               't
               were
               buried
               before
               this
               resuscitation
               .
               Thus
               the
               death
               of
               plants
               and
               beasts
               is
               the
               privation
               of
               their
               vegetative
               and
               sensitive
               actions
               ,
               the
               principle
               of
               those
               actions
               alwayes
               remaining
               ,
               But
               that
               of
               men
               ,
               besides
               this
               privation
               of
               their
               actions
               ,
               causes
               the
               dissolution
               of
               the
               Soul
               from
               the
               Body
               ,
               which
               is
               properly
               death
               .
               The
               inevitable
               necessity
               whereof
               is
               by
               Avicenna
               deriv'd
               from
               four
               chief
               causes
               I.
               From
               the
               Air
               ,
               which
               alters
               and
               dryes
               us
               .
               II.
               From
               our
               own
               heat
               ,
               which
               by
               accident
               destroyes
               it self
               .
               III.
               The
               continual
               motion
               of
               our
               bodies
               furthers
               the
               dissipation
               of
               that
               heat
               .
               IV.
               The
               various
               Inclination
               of
               the
               Elements
               ,
               some
               of
               which
               are
               carry'd
               upwards
               ,
               others
               downwards
               ,
               and
               so
               break
               the
               union
               which
               preserves
               our
               life
               .
               Albert
               the
               Great
               assignes
               a
               fifth
               cause
               ,
               namely
               ,
               the
               contrariety
               of
               forms
               and
               qualities
               ;
               death
               happening
               when
               humidity
               hath
               given
               place
               to
               drynesse
               .
               But
               because
               this
               excesse
               of
               drynesse
               might
               be
               corrected
               by
               its
               contrary
               ,
               therefore
               the
               Moderns
               lay
               the
               fault
               upon
               the
               radical
               moisture
               .
               Which
               some
               of
               them
               say
               we
               receive
               from
               our
               Parents
               ,
               and
               is
               continually
               impair'd
               ,
               without
               being
               at
               all
               recruited
               from
               the
               birth
               .
               But
               this
               is
               absurd
               ;
               for
               then
               the
               Son
               must
               have
               infinitely
               lesse
               then
               his
               Father
               ,
               because
               he
               receives
               but
               a
               very
               small
               portion
               ,
               which
               (
               besides
               )
               cannot
               be
               distributed
               through
               a
               great
               body
               ,
               nor
               afford
               supply
               to
               so
               many
               actions
               .
               Others
               ,
               more
               probably
               ,
               affirm
               ,
               that
               the
               Humidum
               which
               is
               repair'd
               is
               not
               of
               the
               same
               purity
               with
               that
               which
               we
               derive
               from
               the
               principles
               of
               our
               birth
               ,
               by
               reason
               of
               reaction
               ,
               and
               its
               being
               continually
               alter'd
               by
               our
               heat
               .
               But
               that
               which
               indubitates
               this
               reason
               ,
               is
               ,
               that
               the
               Elements
               do
               not
               maintain
               themselves
               but
               by
               reaction
               ,
               notwithstanding
               which
               they
               cease
               not
               to
               be
               alwayes
               in
               the
               same
               state
               ;
               Fire
               as
               hot
               ,
               Air
               as
               moist
               as
               ever
               it
               was
               :
               Inasmuch
               as
               the
               substantial
               forms
               expell
               all
               Qualities
               which
               are
               not
               suitable
               to
               themselves
               ,
               and
               recover
               their
               natural
               ones
               ,
               without
               other
               assistance
               .
               Moreover
               ,
               when
               old
               men
               beget
               children
               ,
               they
               communicate
               to
               them
               an
               excellent
               radical
               humidity
               ,
               otherwise
               there
               would
               be
               no
               generation
               ;
               and
               consequently
               ,
               they
               can
               do
               as
               well
               for
               themselves
               as
               for
               their
               posterity
               .
               But
               if
               they
               give
               them
               such
               as
               is
               bad
               and
               corrupt
               ,
               it
               follows
               that
               their
               children
               who
               live
               after
               their
               death
               re-produce
               much
               better
               by
               their
               nutrition
               then
               that
               which
               they
               had
               receiv'd
               ;
               and
               ,
               consequently
               ,
               the
               radical
               humidity
               may
               not
               onely
               be
               repair'd
               ,
               but
               meliorated
               .
               And
               there
               's
               no
               reason
               why
               an
               exact
               course
               of
               dyet
               may
               not
               keep
               a
               man
               from
               dying
               ,
               as
               the
               Chymists
               promise
               .
               I
               had
               therefore
               rather
               say
               that
               as
               the
               union
               of
               the
               Soul
               with
               the
               Body
               is
               unknown
               to
               humane
               wit
               ,
               so
               is
               their
               disunion
               ;
               which
               I
               ascribe
               rather
               to
               the
               pleasure
               of
               the
               supreme
               Ruler
               ,
               who
               causes
               us
               to
               abide
               sentinel
               as
               long
               as
               he
               thinks
               meet
               ,
               then
               to
               any
               natural
               thing
               ;
               which
               is
               the
               reason
               why
               those
               that
               deprive
               themselves
               of
               life
               are
               justly
               punish'd
               ;
               because
               they
               dispose
               of
               what
               is
               not
               their
               own
               ,
               although
               it
               seemes
               to
               the
               vulgar
               
               that
               they
               do
               wrong
               to
               none
               but
               themselves
               ,
               because
               't
               is
               by
               their
               own
               will
               and
               act
               .
            
             
               The
               Fourth
               said
               ,
               What
               is
               compos'd
               of
               contraries
               ,
               between
               which
               there
               is
               continual
               action
               ,
               necessarily
               receives
               sundry
               changes
               and
               alterations
               in
               its
               being
               ,
               which
               by
               degrees
               bring
               it
               to
               a
               total
               corruption
               .
               This
               is
               conspicuously
               seen
               in
               the
               life
               of
               man
               ,
               the
               ages
               and
               all
               other
               mutations
               whereof
               are
               as
               so
               many
               steps
               towards
               death
               .
               'T
               is
               the
               most
               worthy
               employment
               of
               a
               man
               to
               consider
               that
               he
               dyes
               every
               day
               .
               For
               ,
               as
               Seneca
               saith
               ,
               that
               which
               deceives
               us
               is
               ,
               that
               we
               consider
               death
               as
               afar
               off
               ;
               whereas
               a
               great
               part
               of
               it
               is
               already
               pass'd
               ,
               for
               it
               already
               possesses
               all
               the
               time
               that
               we
               have
               been
               ;
               which
               is
               the
               cause
               ,
               that
               instead
               of
               employing
               our
               time
               profitably
               ,
               we
               consume
               a
               great
               part
               of
               it
               in
               doing
               nothing
               ,
               a
               greater
               part
               in
               doing
               ill
               ,
               and
               all
               in
               doing
               other
               things
               then
               ought
               to
               be
               ;
               which
               proceeds
               from
               not
               thinking
               often
               enough
               upon
               death
               ;
               as
               which
               no
               Preacher
               is
               so
               powerful
               .
               For
               the
               fear
               it
               imprints
               in
               the
               soul
               vertue
               it self
               cannot
               wholly
               eradicate
               ;
               the
               sole
               aspect
               of
               the
               shades
               of
               the
               dead
               ,
               or
               their
               voices
               imprinting
               paleness
               upon
               the
               countenance
               of
               the
               most
               resolute
               .
               Therefore
               the
               Philosopher
               holds
               that
               the
               fear
               of
               death
               is
               not
               only
               competible
               with
               courage
               ,
               but
               that
               he
               who
               fears
               it
               not
               at
               all
               ,
               rather
               deserves
               the
               name
               of
               mad
               then
               valiant
               .
            
             
               The
               Fifth
               said
               ,
               That
               they
               who
               have
               had
               recourse
               to
               death
               to
               deliver
               themselves
               from
               their
               miseries
               ,
               as
               
                 Brutus
                 ,
                 Cato
              
               ,
               his
               daughter
               Portia
               ,
               and
               some
               others
               ,
               have
               shew'd
               thereby
               that
               death
               is
               not
               the
               most
               terrible
               thing
               ,
               since
               they
               embrac'd
               it
               as
               a
               remedy
               to
               their
               misfortunes
               .
               But
               that
               which
               renders
               our
               experience
               as
               well
               as
               our
               reasoning
               weak
               in
               this
               matter
               ,
               is
               ,
               that
               none
               can
               give
               account
               of
               it
               either
               before
               or
               after
               trial
               ;
               for
               while
               we
               live
               ,
               it
               is
               not
               yet
               ,
               and
               when
               it
               is
               ,
               we
               are
               no
               longer
               .
               Nevertheless
               Plato
               ,
               in
               his
               Timaeus
               ,
               affirms
               that
               violent
               death
               caus'd
               by
               diseases
               or
               wounds
               is
               painful
               ,
               but
               not
               that
               which
               comes
               of
               old
               age
               ,
               which
               (
               he
               saith
               happens
               by
               dissolution
               of
               the
               triangles
               which
               retain
               the
               Soul
               in
               the
               Body
               .
               For
               the
               former
               being
               against
               nature
               is
               as
               troublesome
               to
               it
               ,
               as
               the
               other
               which
               following
               the
               course
               of
               nature
               is
               agreeable
               to
               it
               ;
               because
               the
               soul
               having
               finish'd
               its
               task
               begins
               now
               to
               resent
               some
               foretastes
               of
               beatitude
               ;
               and
               hence
               it
               begins
               also
               to
               have
               some
               knowledge
               of
               future
               things
               .
               At
               least
               ,
               this
               sort
               of
               death
               is
               very
               little
               sensible
               ,
               being
               caus'd
               slowly
               and
               equally
               ,
               and
               by
               consequence
               without
               pain
               .
               Yea
               ,
               if
               it
               be
               true
               that
               the
               Heart
               is
               the
               last
               part
               that
               dyes
               ,
               the
               brain
               losing
               sense
               before
               the
               Heart
               cannot
               communicate
               the
               same
               to
               the
               whole
               body
               ;
               which
               consequently
               feels
               not
               the
               pains
               of
               death
               ,
               but
               those
               which
               lead
               to
               it
               ,
               and
               which
               make
               their
               pangs
               more
               felt
               by
               those
               that
               bear
               up
               against
               them
               ;
               by
               reason
               of
               the
               resistance
               of
               their
               strength
               ,
               then
               when
               the
               strength
               is
               overcome
               and
               fails
               ;
               whence
               those
               that
               have
               Apoplexies
               endure
               no
               pain
               during
               the
               course
               of
               their
               malady
               .
               And
               such
               as
               
               have
               been
               taken
               down
               half
               dead
               from
               the
               Gallows
               ,
               agree
               that
               they
               endur'd
               nothing
               but
               fear
               .
               For
               which
               cause
               this
               kind
               of
               death
               is
               accounted
               very
               easie
               and
               without
               any
               sense
               ;
               the
               brain
               being
               depriv'd
               thereof
               by
               compression
               of
               the
               Carotides
               ,
               Arteries
               which
               carry
               the
               spirits
               to
               it
               ,
               and
               become
               apoplectical
               by
               the
               quantity
               of
               blood
               which
               is
               included
               in
               it
               ;
               as
               also
               the
               heart
               being
               stifl'd
               falls
               into
               deliquium
               ,
               and
               the
               principal
               parts
               are
               depriv'd
               of
               sense
               by
               the
               constriction
               of
               the
               Nerves
               of
               the
               sixth
               pair
               .
               Those
               whom
               a
               Gangrene
               in
               the
               leg
               or
               arm
               (
               parts
               more
               sensible
               then
               those
               within
               )
               brings
               to
               their
               end
               ,
               affirm
               that
               oftentimes
               death
               comes
               upon
               them
               without
               pain
               .
               Indeed
               ,
               since
               life
               ends
               as
               it
               begins
               ,
               and
               the
               soul
               goes
               out
               of
               the
               body
               after
               the
               same
               manner
               that
               it
               enter'd
               into
               it
               ;
               therefore
               as
               ,
               at
               its
               entrance
               ,
               it
               first
               exercises
               the
               vegetative
               operations
               ,
               afterwards
               the
               sensitive
               ;
               so
               the
               vegetative
               faculty
               remains
               last
               ,
               subsists
               in
               the
               dying
               creature
               when
               all
               the
               rest
               are
               extinct
               ,
               and
               is
               lost
               without
               sense
               ,
               in
               the
               same
               manner
               as
               in
               Plants
               .
               For
               the
               convulsive
               motions
               of
               dying
               persons
               argue
               not
               their
               having
               of
               sense
               ,
               since
               those
               that
               are
               in
               an
               Epileptical
               fit
               suffer
               much
               greater
               without
               pain
               .
            
          
           
             
               II.
               Of
               the
               Will.
               
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               every
               created
               thing
               having
               a
               tendency
               towards
               its
               chief
               natural
               good
               ,
               hath
               also
               faculties
               whereby
               to
               attain
               the
               same
               .
               This
               chief
               good
               is
               the
               supream
               perfection
               of
               its
               being
               .
               And
               because
               that
               of
               man
               consists
               in
               knowing
               truth
               ,
               loving
               good
               ,
               and
               being
               united
               by
               enjoyment
               to
               both
               the
               one
               and
               the
               other
               ,
               he
               hath
               been
               likewise
               furnish'd
               with
               powers
               for
               this
               end
               ;
               two
               ,
               wherewith
               to
               know
               ,
               and
               as
               many
               to
               love
               ,
               according
               to
               the
               two
               sorts
               of
               goods
               whereof
               he
               is
               capable
               ,
               as
               compos'd
               of
               a
               sensitive
               part
               and
               an
               intellectual
               .
               He
               knows
               sensible
               good
               by
               help
               of
               the
               Senses
               ,
               which
               gust
               the
               same
               in
               its
               whole
               latitude
               ,
               and
               honest
               good
               by
               the
               Understanding
               .
               He
               loves
               sensible
               good
               by
               the
               sensitive
               appetite
               ,
               and
               honest
               good
               by
               the
               Will
               ,
               which
               is
               a
               rational
               desire
               of
               good
               .
               For
               it
               loves
               not
               any
               good
               which
               hath
               not
               first
               been
               judg'd
               such
               by
               reason
               ,
               which
               serves
               it
               in
               stead
               of
               eyes
               ,
               being
               a
               blind
               faculty
               of
               it self
               ,
               that
               is
               ,
               without
               knowledge
               ;
               whence
               they
               say
               ,
               knowing
               must
               go
               before
               loving
               .
               And
               't
               is
               not
               necessary
               that
               this
               good
               be
               truly
               such
               of
               its
               own
               nature
               ;
               if
               it
               be
               apprehended
               as
               such
               ,
               this
               is
               sufficient
               to
               render
               it
               the
               object
               of
               our
               will.
               Nevertheless
               being
               good
               but
               in
               appearance
               it
               only
               takes
               the
               will
               for
               a
               while
               ,
               but
               do's
               not
               satiate
               it
               as
               honest
               good
               doth
               ,
               towards
               which
               we
               have
               a
               natural
               inclination
               .
               Whence
               it
               is
               that
               such
               as
               have
               deviated
               from
               it
               ,
               as
               soon
               as
               their
               understanding
               is
               rectifi'd
               ,
               resent
               an
               inward
               grief
               thereupon
               ,
               which
               is
               that
               dictate
               of
               Reason
               call'd
               Synteresis
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Will
               is
               the
               mistress
               of
               all
               the
               animal
               powers
               ,
               which
               it
               causes
               to
               operate
               and
               forbear
               as
               it
               pleases
               ;
               exercising
               its
               dominion
               too
               over
               the
               Understanding
               ,
               which
               it
               commands
               to
               take
               notice
               of
               ,
               and
               contemplate
               ,
               one
               object
               rather
               
               then
               another
               .
               Nevertheless
               as
               the
               pores
               subject
               to
               it
               are
               disserent
               ,
               so
               is
               the
               empire
               distinct
               which
               it
               exercises
               over
               them
               .
               For
               that
               which
               it
               hath
               over
               the
               loco-motive
               faculty
               is
               a
               despotical
               empire
               ,
               such
               as
               a
               Master
               hath
               over
               his
               servant
               ;
               that
               which
               it
               hath
               over
               the
               sensitive
               appetite
               and
               other
               faculties
               ,
               is
               Political
               ,
               like
               that
               of
               a
               Magistrate
               over
               his
               fellow
               Citizens
               ,
               who
               obey
               him
               so
               ,
               that
               yet
               they
               forbear
               not
               to
               do
               many
               things
               without
               him
               and
               even
               against
               his
               will.
               The
               motions
               of
               the
               sensitive
               appetite
               being
               herein
               like
               those
               of
               the
               Celestial
               Spheres
               ,
               which
               follow
               that
               of
               their
               superior
               Sphere
               ,
               and
               nevertheless
               have
               a
               contrary
               one
               of
               their
               own
               .
               And
               this
               Appetite
               is
               carri'd
               not
               only
               to
               its
               particular
               object
               without
               the
               command
               of
               the
               Will
               ;
               but
               also
               towards
               things
               wholly
               contrary
               to
               it
               ;
               and
               this
               ,
               for
               punishment
               of
               the
               sin
               whereby
               the
               will
               rebelling
               against
               God
               deserv'd
               that
               the
               appetite
               ,
               at
               first
               subject
               to
               it
               ,
               should
               become
               rebellious
               to
               it
               ,
               destroying
               the
               agreeable
               harmony
               which
               appear'd
               in
               the
               state
               of
               innocence
               .
               Which
               contrariety
               is
               the
               greater
               ,
               in
               as
               much
               as
               the
               object
               of
               the
               will
               is
               honest
               ,
               which
               is
               commonly
               difficult
               ;
               and
               that
               of
               the
               sensitive
               appetite
               delectable
               :
               which
               two
               being
               opposite
               draw
               it
               several
               ways
               ;
               and
               hence
               arise
               the
               conflicts
               of
               the
               flesh
               against
               the
               spirit
               ,
               yea
               the
               same
               man
               at
               the
               same
               time
               ,
               and
               for
               the
               same
               thing
               ,
               feels
               contrary
               motions
               in
               himself
               ;
               a
               certain
               evidence
               of
               their
               real
               difference
               .
            
             
               The
               Third
               said
               ,
               'T
               is
               the
               Will
               alone
               that
               makes
               us
               happy
               or
               unhappy
               ,
               since
               it
               makes
               us
               good
               or
               bad
               ;
               and
               nothing
               is
               such
               unless
               it
               be
               voluntary
               and
               free
               .
               Hence
               it
               hath
               so
               great
               a
               power
               that
               it
               alone
               over-rules
               the
               Stars
               which
               govern
               all
               ;
               being
               capable
               of
               having
               inclinations
               contrary
               to
               theirs
               .
               It
               is
               known
               ,
               as
               other
               faculties
               are
               ,
               by
               its
               actions
               ,
               which
               are
               either
               extrinsecal
               ,
               as
               commanding
               the
               animal
               faculties
               ,
               or
               within
               it self
               ,
               as
               willing
               or
               not
               willing
               ,
               pursuing
               or
               aversion
               ,
               joying
               or
               grieving
               .
               For
               the
               property
               of
               man
               being
               to
               know
               his
               end
               as
               such
               ,
               if
               this
               end
               be
               good
               ,
               he
               wills
               it
               ;
               if
               evil
               ,
               he
               wills
               it
               not
               ;
               if
               absent
               ,
               he
               pursues
               it
               ;
               if
               present
               ,
               he
               enjoys
               it
               :
               if
               the
               evil
               be
               absent
               ,
               he
               averts
               from
               it
               ;
               if
               present
               ,
               he
               is
               afflicted
               by
               it
               .
               But
               before
               the
               will
               attain
               this
               end
               ,
               it
               proposes
               ,
               consults
               ,
               and
               deliberates
               of
               the
               means
               to
               arrive
               thereunto
               ,
               which
               it
               compares
               together
               in
               order
               to
               find
               which
               is
               most
               expedient
               ,
               and
               is
               carri'd
               to
               the
               same
               with
               perfect
               freedom
               .
            
          
        
         
           
           
             CONFERENCE
             LXVIII
             .
          
           
             
               I.
               Of
               the
               Magnetical
               Cure
               of
               Diseases
               .
               II.
               Of
               Anger
               .
            
          
           
             
               I.
               Of
               the
               Magnetical
               cure
               of
               Diseases
               .
            
             
               'T
               Is
               requisite
               to
               agree
               upon
               the
               Facts
               before
               inquiry
               into
               Right
               .
               Now
               many
               Authors
               report
               that
               wounds
               have
               been
               cur'd
               by
               the
               sole
               application
               of
               a
               certain
               Unguent
               (
               which
               for
               this
               reason
               they
               call
               Armarium
               )
               to
               the
               instrument
               or
               offensive
               weapon
               that
               made
               it
               .
               And
               Goclenius
               ,
               a
               German
               Physitian
               ,
               affirms
               that
               he
               saw
               a
               Swedish
               Lady
               cure
               one
               of
               her
               servants
               so
               ,
               that
               had
               been
               hurt
               by
               a
               blow
               with
               a
               knife
               by
               his
               companion
               ;
               and
               that
               this
               cure
               is
               very
               common
               ,
               having
               been
               practis'd
               in
               presence
               of
               the
               Emperour
               Maximilian
               .
               Yea
               ,
               that
               't
               is
               ordinary
               for
               the
               Peasants
               of
               his
               Country
               to
               cure
               hurts
               in
               their
               feet
               ,
               by
               sticking
               the
               nails
               or
               thorns
               which
               made
               them
               in
               Lard
               or
               Bacon
               .
               Many
               Farriers
               cure
               prick'd
               horses
               by
               digging
               up
               as
               much
               ground
               as
               their
               foot
               cover'd
               .
               Behold
               the
               ordinary
               composition
               of
               the
               aforesaid
               Oyntment
               .
               Take
               an
               ounce
               of
               the
               unctuous
               matter
               that
               sticks
               on
               the
               inside
               of
               the
               Scull
               of
               one
               hang'd
               and
               left
               in
               the
               air
               ;
               let
               it
               be
               gather'd
               when
               the
               Moon
               encreases
               ,
               and
               is
               in
               the
               Sign
               either
               of
               
                 Pisces
                 ,
                 Taurus
              
               or
               Libra
               ,
               and
               as
               neer
               as
               may
               be
               to
               Venus
               ,
               of
               Mummie
               and
               man's
               blood
               yet
               warm
               ,
               of
               each
               as
               much
               ;
               of
               man's
               fat
               ,
               two
               ounces
               ;
               of
               Lin-seed-oyl
               ,
               Turpentine
               ,
               and
               Bole
               Armenick
               ,
               of
               each
               two
               drams
               ;
               mingle
               altogether
               in
               a
               Morter
               ,
               and
               keep
               the
               mixture
               in
               a
               long-neck'd
               glass
               well
               stop'd
               .
               It
               must
               be
               made
               while
               the
               Sun
               is
               in
               the
               Sign
               Livra
               ;
               and
               the
               Weapon
               must
               be
               anointed
               with
               it
               ,
               beginning
               from
               that
               part
               which
               did
               the
               mischief
               ;
               from
               the
               point
               to
               the
               hilt
               ,
               if
               it
               be
               a
               thrust
               ;
               and
               from
               the
               edge
               ,
               if
               it
               be
               a
               cut
               or
               blow
               .
               Every
               morning
               the
               Patient
               must
               wash
               his
               hurt
               with
               his
               own
               Urine
               ,
               or
               else
               with
               warm
               water
               ,
               wiping
               away
               the
               pus
               which
               would
               hinder
               unition
               .
               The
               weapon
               must
               be
               swath'd
               (
               as
               the
               wound
               uses
               to
               be
               )
               and
               kept
               in
               a
               temperate
               place
               .
               For
               otherwise
               ,
               they
               say
               ,
               the
               Patient
               will
               feel
               pain
               .
               If
               you
               would
               hasten
               the
               cure
               ,
               the
               weapon
               must
               be
               dress'd
               often
               ;
               and
               if
               you
               doubt
               of
               the
               part
               which
               did
               the
               mischief
               ,
               it
               must
               be
               dip'd
               all
               over
               in
               unguent
               .
               If
               the
               hurt
               be
               small
               ,
               't
               will
               be
               enough
               to
               dress
               the
               weapon
               every
               other
               day
               ;
               washing
               the
               hurt
               every
               morning
               and
               evening
               .
               But
               this
               is
               not
               to
               be
               practis'd
               in
               wounds
               of
               the
               Arteries
               ,
               Heart
               ,
               Liver
               and
               Brain
               ;
               because
               it
               would
               be
               to
               no
               purpose
               .
               Now
               by
               the
               nature
               of
               the
               ingredients
               and
               their
               conformity
               with
               us
               ,
               their
               effect
               seems
               to
               be
               natural
               ,
               and
               grounded
               upon
               the
               sympathy
               that
               there
               is
               between
               the
               blood
               issu'd
               from
               the
               wound
               and
               remaining
               on
               the
               weapon
               ,
               and
               that
               which
               is
               left
               in
               the
               wounded
               body
               ,
               so
               that
               the
               one
               communicates
               to
               the
               other
               what
               good
               or
               evil
               it
               receives
               ,
               
               although
               it
               be
               separated
               from
               the
               whole
               .
               As
               they
               affirm
               that
               those
               whose
               leg
               or
               arm
               is
               cut
               off
               ,
               endure
               great
               pains
               when
               those
               parts
               that
               were
               lop'd
               off
               corrupt
               in
               the
               earth
               .
               Which
               happens
               not
               ,
               if
               they
               be
               carefully
               embalm'd
               .
               So
               the
               Bee
               ,
               the
               Viper
               ,
               and
               the
               Scorpion
               ,
               heal
               the
               hurts
               made
               by
               themselves
               .
               Of
               which
               no
               other
               reason
               is
               alledg'd
               ,
               but
               this
               correspondence
               and
               similitude
               of
               the
               parts
               to
               their
               whole
               ;
               the
               bond
               of
               which
               is
               very
               strong
               ,
               although
               to
               us
               invisible
               .
            
             
               The
               Second
               said
               ,
               There
               's
               no
               need
               of
               recurring
               to
               these
               superstitious
               remedies
               ,
               since
               Nature
               of
               her
               own
               accord
               heals
               wounds
               ,
               provided
               they
               be
               not
               in
               the
               noble
               parts
               ,
               and
               be
               kept
               clean
               from
               the
               impurities
               generated
               in
               them
               through
               their
               weakness
               ,
               which
               hinder
               unition
               ;
               which
               is
               an
               effect
               of
               the
               natural
               Balsam
               of
               the
               blood
               ;
               and
               therefore
               not
               to
               be
               attributed
               to
               those
               Chimerical
               inventions
               ,
               which
               have
               no
               affinity
               with
               the
               cure
               whereunto
               they
               are
               intitl'd
               .
               For
               every
               natural
               agent
               is
               determin'd
               to
               a
               certain
               sphere
               of
               activity
               ,
               beyond
               which
               it
               cannot
               act
               ;
               so
               the
               fire
               burns
               what
               it
               touches
               ,
               heats
               what
               approaches
               it
               ,
               but
               acts
               not
               at
               any
               remote
               distance
               whatever
               .
               Moreover
               ,
               time
               and
               place
               would
               in
               vain
               be
               accounted
               inseparable
               accidents
               from
               natural
               motions
               ,
               if
               this
               device
               held
               good
               ;
               considering
               that
               contact
               is
               requisite
               to
               every
               natural
               action
               ,
               which
               is
               either
               Mathematical
               ,
               when
               surfaces
               and
               extremities
               are
               together
               ;
               or
               Physical
               ,
               when
               the
               agents
               touch
               the
               Patients
               by
               some
               vertue
               that
               proceeds
               from
               them
               .
               Neither
               of
               which
               can
               be
               ,
               unless
               the
               body
               which
               heals
               touches
               that
               which
               is
               heal'd
               .
               For
               all
               Medicinal
               effects
               being
               to
               be
               referr'd
               to
               Elementary
               qualities
               ,
               there
               is
               none
               of
               them
               more
               active
               then
               heat
               ;
               which
               being
               circumscrib'd
               within
               its
               bounds
               ,
               even
               in
               the
               aliment
               of
               fire
               ,
               can
               be
               no
               less
               elsewhere
               .
            
             
               The
               Third
               said
               ,
               That
               the
               doctrine
               of
               the
               common
               Philosophy
               which
               teacheth
               that
               natural
               agents
               always
               touch
               one
               the
               other
               is
               erroneous
               ,
               or
               else
               ill
               explain'd
               and
               dependent
               upon
               other
               false
               principles
               which
               attribute
               all
               actions
               to
               elementary
               qualities
               ,
               which
               are
               taken
               for
               univocal
               causes
               ,
               whereas
               themselves
               are
               but
               equivocal
               effects
               of
               other
               supream
               causes
               ,
               the
               first
               of
               which
               is
               Heaven
               .
               For
               when
               God
               created
               the
               world
               immediately
               with
               his
               own
               hands
               ,
               he
               was
               pleas'd
               to
               commit
               the
               conduct
               of
               natural
               causes
               to
               the
               Heavens
               ,
               that
               he
               might
               not
               be
               oblig'd
               to
               make
               every
               day
               new
               miracles
               ,
               as
               were
               those
               of
               the
               Creation
               .
               For
               this
               end
               he
               fill'd
               them
               with
               spirits
               sufficient
               to
               inform
               all
               sorts
               of
               matters
               ,
               whose
               mixture
               requir'd
               some
               new
               form
               and
               change
               .
               This
               made
               the
               Philosopher
               say
               ,
               that
               the
               Sun
               and
               Man
               beget
               Man
               ;
               and
               Hermes
               ,
               in
               his
               Smaragdine
               Table
               ,
               that
               the
               things
               which
               are
               below
               are
               as
               those
               which
               are
               on
               high
               .
               And
               the
               Astrologers
               hold
               that
               there
               is
               nothing
               here
               below
               but
               hath
               some
               proper
               and
               peculiar
               Star
               ,
               some
               of
               which
               appear
               ,
               but
               far
               more
               appear
               not
               in
               the
               Heavens
               ,
               in
               regard
               of
               their
               disproportion
               to
               our
               sight
               ,
               or
               their
               neer
               conjunction
               as
               in
               the
               milky
               
               way
               .
               But
               if
               the
               respective
               correspondencies
               of
               all
               the
               Celestial
               Bodies
               be
               not
               so
               clearly
               evident
               in
               other
               sublunary
               bodies
               as
               that
               of
               the
               Pole-star
               is
               with
               the
               Load-stone
               ,
               of
               dew
               with
               the
               Sun
               ,
               of
               this
               and
               the
               Moon
               with
               the
               Heliotrope
               and
               Selenotrope
               ,
               yet
               are
               they
               no
               less
               true
               .
               'T
               is
               credible
               therefore
               that
               the
               Weapon-salve
               hath
               such
               sympathy
               with
               the
               Constellation
               which
               is
               to
               make
               the
               cure
               of
               the
               wound
               ,
               that
               by
               its
               magnetick
               vertue
               it
               attracts
               its
               influence
               from
               Heaven
               ,
               and
               reunites
               it
               (
               as
               a
               Burning-glass
               doth
               the
               Sun-beams
               at
               as
               great
               distance
               )
               by
               which
               means
               it
               is
               deriv'd
               to
               the
               instrument
               that
               made
               the
               wound
               ,
               communicating
               its
               healing
               vertue
               to
               the
               same
               ,
               as
               the
               Sun
               likewise
               communicates
               his
               heat
               to
               the
               earth
               ,
               which
               heats
               us
               afterwards
               :
               and
               thus
               this
               instrument
               being
               indu'd
               with
               a
               sanative
               vertue
               communicates
               the
               same
               to
               the
               wound
               made
               by
               it
               ;
               the
               cure
               of
               which
               ,
               besides
               the
               form
               and
               connexion
               of
               the
               instrumental
               cause
               with
               the
               effect
               ,
               is
               further'd
               by
               Nature
               ,
               (
               which
               always
               tends
               to
               preserve
               it self
               )
               and
               the
               imagination
               of
               the
               wounded
               person
               (
               which
               induces
               Hippocrates
               to
               require
               that
               the
               Patient
               have
               hope
               and
               confidence
               in
               his
               Physitian
               )
               for
               this
               (
               as
               its
               contrary
               ruines
               many
               by
               dejecting
               their
               strength
               )
               doth
               miracles
               towards
               a
               recovery
               .
               The
               contact
               above
               spoken
               of
               hath
               no
               difficulty
               ,
               nor
               yet
               the
               objection
               why
               other
               wounded
               persons
               residing
               in
               some
               intermediate
               place
               between
               the
               anointed
               Instrument
               and
               the
               Patient
               are
               not
               rather
               cur'd
               then
               he
               ;
               considering
               that
               the
               same
               thing
               is
               observ'd
               in
               the
               Load-stone
               ,
               which
               draws
               not
               the
               wood
               or
               stone
               laid
               neer
               it
               ,
               but
               the
               Iron
               beyond
               them
               ;
               and
               the
               Sun
               heats
               not
               the
               Sphere
               of
               the
               Moon
               ,
               and
               the
               other
               Heavens
               ,
               nor
               yet
               the
               two
               higher
               Regions
               of
               the
               air
               ,
               but
               only
               ours
               cross
               that
               vast
               interval
               of
               cold
               and
               humid
               air
               ;
               because
               he
               finds
               no
               congruency
               thereunto
               ,
               besides
               the
               not
               reflexion
               of
               his
               beams
               .
               Wherefore
               the
               contact
               of
               the
               anointed
               Javelin
               and
               the
               Wound
               may
               as
               well
               be
               call'd
               Physical
               as
               that
               of
               the
               Sun
               and
               us
               ,
               which
               never
               stirs
               from
               his
               Sphere
               .
               Besides
               that
               we
               have
               examples
               of
               many
               contacts
               made
               without
               manifest
               mediums
               ,
               as
               those
               of
               pestilential
               and
               contagious
               Fevers
               ,
               of
               blear'd-eyes
               ,
               of
               the
               Wolfes
               aspect
               causing
               hoarsness
               ,
               and
               the
               killing
               looks
               of
               the
               Basilisk
               .
               And
               indeed
               if
               you
               take
               away
               all
               cures
               that
               are
               wrought
               by
               occult
               and
               inexplicable
               means
               ,
               there
               will
               be
               nothing
               admirable
               in
               Physick
               .
            
             
               The
               Fourth
               said
               ,
               That
               in
               assigning
               the
               reason
               of
               effects
               ,
               men
               ordinarily
               mistake
               that
               for
               a
               cause
               which
               is
               not
               so
               .
               The
               Rose
               is
               not
               cold
               because
               it
               is
               white
               ,
               for
               the
               Red-rose
               is
               so
               too
               :
               Spurge
               is
               not
               hot
               because
               it
               hath
               a
               milky
               juice
               ,
               for
               so
               have
               Lettice
               ,
               Eudive
               ,
               &c.
               which
               are
               cold
               :
               Aloes
               is
               not
               hot
               because
               it
               is
               bitter
               ,
               for
               Opium
               ,
               which
               kills
               through
               its
               coldness
               ,
               is
               of
               the
               same
               taste
               .
               They
               also
               erroneously
               attribute
               the
               cure
               of
               diseases
               to
               sympathy
               ,
               to
               the
               power
               of
               characters
               ,
               words
               ,
               images
               ,
               numbers
               ,
               celestial
               figures
               ,
               and
               such
               other
               things
               which
               have
               no
               activity
               at
               all
               :
               and
               most
               extraordinary
               cures
               are
               effects
               of
               the
               strength
               of
               the
               Mind
               ,
               which
               is
               such
               that
               where
               it
               believes
               any
               thing
               firmly
               ,
               
               it
               operates
               what
               it
               believes
               ,
               and
               that
               with
               efficacy
               ,
               provided
               ,
               the
               subject
               on
               which
               it
               acts
               do
               not
               repugne
               .
               But
               if
               it
               comes
               to
               have
               a
               firm
               belief
               of
               the
               effect
               ,
               then
               it
               follows
               far
               more
               easily
               .
               For
               if
               the
               understanding
               is
               identifi'd
               with
               what
               it
               knows
               ,
               why
               shall
               it
               not
               make
               things
               like
               to
               it self
               ?
               To
               which
               firm
               belief
               I
               refer
               the
               magnetick
               cure
               of
               wounds
               ,
               and
               not
               to
               that
               sympathy
               of
               the
               blood
               on
               the
               weapon
               with
               that
               in
               the
               veins
               ;
               since
               if
               two
               parts
               of
               the
               same
               body
               be
               wounded
               ,
               the
               healing
               of
               the
               one
               will
               not
               suffice
               to
               the
               healing
               of
               the
               other
               ;
               and
               yet
               there
               's
               more
               sympathy
               between
               the
               parts
               of
               the
               same
               body
               animated
               with
               the
               same
               form
               then
               they
               have
               with
               a
               little
               extravasated
               blood
               which
               hath
               lost
               all
               the
               dispositions
               that
               it
               had
               like
               the
               whole
               mass
               .
            
          
           
             
               II.
               Of
               Anger
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               Nature
               has
               so
               provided
               for
               the
               contentment
               of
               animals
               that
               she
               has
               given
               them
               not
               only
               an
               appetite
               ,
               to
               pursue
               good
               and
               avoid
               evil
               ,
               when
               both
               may
               be
               done
               without
               difficulty
               ;
               but
               also
               a
               different
               one
               ,
               to
               give
               courage
               to
               the
               former
               ,
               and
               to
               surmount
               the
               difficulties
               occurring
               in
               the
               pursuite
               of
               that
               good
               ,
               and
               the
               eschewance
               of
               that
               evil
               ,
               term'd
               the
               Irascible
               appetite
               ,
               from
               anger
               the
               strongest
               of
               its
               passions
               ;
               which
               serves
               to
               check
               the
               pungency
               of
               grief
               ,
               as
               fear
               and
               boldness
               come
               to
               the
               assistance
               of
               flight
               ,
               and
               desire
               is
               guarded
               with
               hope
               and
               despair
               .
               This
               is
               the
               opinion
               of
               Plato
               ,
               who
               makes
               three
               sorts
               of
               souls
               ;
               one
               which
               reasons
               ,
               another
               which
               covets
               ,
               and
               the
               third
               which
               is
               displeas'd
               ;
               the
               former
               of
               which
               he
               places
               in
               the
               Brain
               ,
               the
               second
               in
               the
               Liver
               ,
               and
               the
               last
               in
               the
               Heart
               .
               Anger
               then
               
                 is
                 a
                 passion
                 of
                 the
                 Irascible
                 Appetite
                 caus'd
                 by
                 the
                 apprehension
                 of
                 a
                 present
                 evil
                 which
                 may
                 be
                 repell'd
                 ,
                 but
                 with
              
               some
               difficulty
               .
               It
               s
               principle
               is
               the
               soul
               ;
               its
               instrument
               the
               spirits
               ;
               its
               matter
               the
               blood
               ;
               its
               seat
               the
               heart
               ,
               not
               the
               will
               ,
               as
               Cardan
               erroneously
               conceiv'd
               ;
               for
               the
               actions
               of
               the
               will
               ,
               not
               being
               organical
               ,
               make
               no
               impressions
               or
               footsteps
               upon
               the
               body
               .
               It
               proceeds
               either
               from
               a
               temper
               of
               body
               hot
               and
               dry
               ,
               and
               easie
               to
               be
               inflam'd
               ,
               or
               from
               the
               diversity
               of
               seasons
               ,
               times
               ,
               ages
               and
               sexes
               .
               Hence
               the
               cholerick
               and
               young
               persons
               are
               more
               inclin'd
               to
               it
               then
               the
               phlegmatick
               and
               aged
               ;
               because
               they
               have
               a
               temper
               more
               proper
               to
               this
               passion
               :
               Women
               and
               children
               are
               easily
               displeas'd
               through
               weakness
               of
               spirit
               ;
               as
               't
               is
               a
               sign
               of
               a
               sublime
               spirit
               not
               to
               be
               troubled
               at
               any
               thing
               ,
               but
               to
               believe
               that
               as
               every
               thing
               is
               below
               it self
               ,
               so
               nothing
               is
               capable
               to
               hurt
               it
               .
               Which
               reason
               Aristotle
               made
               use
               of
               to
               appease
               the
               choler
               of
               Alexander
               ,
               telling
               him
               that
               he
               ought
               never
               to
               be
               incens'd
               against
               his
               inferiors
               ,
               but
               only
               against
               his
               equals
               or
               superiors
               ;
               and
               there
               being
               none
               that
               could
               equal
               ,
               much
               less
               surpass
               him
               ,
               he
               had
               no
               cause
               to
               fall
               into
               anger
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Faculties
               extending
               to
               contraries
               ,
               the
               eye
               beholding
               both
               white
               and
               black
               ,
               and
               the
               ear
               hearing
               all
               sort
               ,
               of
               sounds
               ,
               only
               the
               sensitive
               appetite
               is
               carri'd
               both
               to
               
               good
               and
               evil
               ,
               whether
               accompani'd
               with
               difficulties
               or
               not
               ,
               as
               the
               will
               alone
               is
               carri'd
               towards
               all
               kind
               of
               good
               and
               evil
               .
               And
               as
               the
               same
               gravity
               inclines
               the
               stone
               towards
               its
               centre
               ,
               and
               makes
               it
               divide
               the
               air
               and
               water
               which
               hinder
               it
               from
               arriving
               thither
               ,
               so
               the
               sensitive
               appetite
               by
               one
               and
               the
               same
               action
               is
               carri'd
               to
               good
               ,
               flees
               evil
               ,
               and
               rises
               against
               the
               difficulties
               occurring
               in
               either
               .
               Thus
               anger
               and
               grief
               are
               in
               one
               sole
               appetite
               ;
               yea
               anger
               is
               nothing
               but
               grief
               for
               an
               evil
               which
               may
               be
               repell'd
               .
               For
               it
               hath
               no
               place
               when
               the
               offender
               is
               so
               potent
               that
               there
               is
               no
               hope
               of
               revenge
               upon
               him
               ;
               although
               't
               is
               rare
               that
               a
               man
               esteems
               so
               low
               of
               himself
               as
               not
               to
               be
               able
               to
               get
               reason
               for
               a
               wrong
               done
               him
               ,
               or
               apprehended
               to
               be
               done
               him
               ;
               this
               passion
               ,
               as
               all
               others
               ,
               being
               excited
               by
               causes
               purely
               imaginary
               .
               Thus
               a
               single
               gesture
               ,
               interpreted
               a
               contempt
               ,
               offends
               more
               then
               a
               thrust
               with
               a
               sword
               by
               inadvertency
               .
               And
               this
               the
               more
               if
               the
               contemners
               be
               our
               inferiors
               ,
               or
               oblig'd
               to
               respect
               us
               upon
               other
               accounts
               .
               Which
               makes
               the
               enmities
               between
               relations
               or
               friends
               irreconcileable
               .
               For
               as
               a
               good
               not
               foreseen
               rejoyces
               more
               ,
               so
               the
               injury
               of
               a
               friend
               displeases
               us
               far
               above
               one
               done
               us
               by
               our
               enemies
               ,
               against
               whom
               he
               seem'd
               to
               have
               some
               reason
               who
               implor'd
               not
               so
               often
               the
               aid
               of
               Heaven
               ,
               (
               because
               he
               said
               Nature
               taught
               him
               to
               beware
               of
               them
               )
               as
               against
               his
               friends
               ,
               because
               he
               did
               not
               distrust
               them
               .
            
             
               The
               Third
               said
               ,
               Anger
               may
               be
               consider'd
               two
               ways
               ,
               either
               according
               to
               its
               matter
               ,
               or
               its
               form
               .
               In
               the
               former
               way
               't
               is
               defin'd
               an
               Ebullition
               of
               the
               blood
               about
               the
               Heart
               .
               In
               the
               latter
               ,
               a
               desire
               ,
               with
               grief
               ,
               to
               be
               reveng'd
               for
               an
               injury
               done
               to
               himself
               ,
               or
               his
               friends
               ,
               whom
               a
               man
               is
               oblig'd
               to
               uphold
               ;
               especially
               if
               they
               be
               too
               weak
               to
               avenge
               themselves
               .
               Injury
               consists
               either
               in
               deeds
               ,
               or
               words
               ,
               or
               gestures
               .
               The
               first
               is
               the
               most
               evident
               ,
               and
               oftimes
               least
               sensible
               ;
               for
               words
               offend
               more
               ;
               because
               ,
               being
               the
               image
               of
               thoughts
               ,
               they
               shew
               us
               the
               little
               esteem
               made
               of
               us
               .
               And
               as
               gesture
               is
               more
               expressive
               then
               words
               ,
               so
               á
               contempt
               signifi'd
               by
               it
               touches
               more
               to
               the
               quick
               then
               any
               other
               ;
               because
               he
               that
               contemns
               us
               with
               a
               simple
               gesture
               accounts
               us
               unworthy
               of
               all
               the
               rest
               .
               Now
               if
               this
               contempt
               be
               offer'd
               in
               the
               presence
               of
               those
               that
               honour
               us
               ,
               or
               by
               whom
               we
               desire
               to
               be
               valu'd
               and
               admir'd
               ,
               it
               excites
               our
               choler
               the
               more
               if
               it
               be
               truth
               ,
               which
               always
               displeases
               us
               when
               it
               tells
               our
               defects
               ,
               especially
               by
               the
               mouth
               of
               our
               enemy
               .
               But
               none
               are
               so
               soon
               provok'd
               as
               they
               that
               are
               desirous
               of
               some
               good
               .
               For
               then
               the
               least
               things
               incense
               ;
               because
               desire
               being
               of
               an
               absent
               good
               cannot
               subsist
               with
               the
               least
               present
               evil
               (
               the
               object
               of
               anger
               )
               because
               of
               their
               contrariety
               ,
               importuning
               the
               actions
               of
               the
               soul
               ,
               which
               is
               troubled
               in
               the
               pursute
               of
               good
               by
               the
               presence
               of
               evil
               .
               Whence
               ,
               saith
               Aristotle
               ,
               there
               needs
               but
               a
               small
               matter
               to
               anger
               Lovers
               ,
               sick
               people
               ,
               indigent
               ,
               those
               that
               miscarry
               in
               their
               affairs
               ,
               and
               are
               excruciated
               with
               hunger
               or
               thirst
               .
               'T
               is
               therefore
               an
               error
               to
               say
               ,
               that
               choler
               is
               the
               cause
               of
               anger
               ,
               
               and
               't
               is
               vain
               to
               purge
               this
               humour
               in
               order
               to
               remedy
               this
               passion
               ,
               since
               the
               cause
               is
               external
               ,
               not
               internal
               ;
               and
               is
               form'd
               first
               in
               the
               brain
               by
               the
               imagination
               of
               an
               injury
               receiv'd
               ;
               after
               which
               the
               Soul
               ,
               desirous
               of
               revenge
               ,
               stirs
               the
               motive
               power
               ;
               this
               the
               blood
               and
               spirits
               ,
               which
               cause
               all
               the
               disorders
               observ'd
               in
               angry
               persons
               .
            
             
               The
               Fourth
               said
               ,
               That
               disorders
               caus'd
               by
               Anger
               are
               not
               to
               be
               wonder'd
               at
               ,
               since
               't
               is
               compos'd
               of
               the
               most
               unruly
               passions
               ,
               love
               ,
               hatred
               ,
               grief
               ,
               pleasure
               ,
               hope
               and
               boldnesse
               .
               For
               the
               source
               of
               anger
               is
               self-love
               ;
               we
               hate
               him
               that
               doth
               the
               injury
               ,
               we
               are
               troubled
               at
               the
               offence
               ,
               and
               receive
               contentment
               in
               the
               hope
               of
               being
               reveng'd
               ;
               and
               this
               hope
               gives
               boldnesse
               .
               Now
               Anger
               is
               one
               of
               the
               most
               deform'd
               and
               monstrous
               passions
               ,
               so
               violent
               that
               it
               enervates
               not
               onely
               the
               contractive
               motion
               of
               the
               Heart
               by
               dilating
               it
               too
               much
               ,
               and
               sending
               forth
               the
               blood
               and
               spirits
               ,
               (
               which
               cause
               an
               extraordinary
               heat
               ,
               and
               force
               in
               all
               the
               members
               ,
               and
               sometimes
               a
               Fever
               ;
               )
               but
               also
               that
               of
               dilation
               by
               shutting
               it
               too
               much
               ,
               in
               case
               the
               grief
               for
               the
               evil
               present
               be
               great
               ,
               and
               there
               be
               hopes
               of
               revenging
               it
               .
               The
               Countenance
               looks
               pale
               ,
               afterwards
               red
               ,
               the
               Eye
               sparkles
               ,
               the
               Voice
               trembles
               ,
               the
               Pulse
               beats
               with
               violence
               ,
               the
               Hair
               becomes
               stiff
               ,
               the
               Mouth
               foams
               ,
               the
               Teeth
               clash
               ,
               the
               Hand
               cannot
               hold
               ,
               the
               Mind
               is
               no
               longer
               in
               its
               own
               power
               ,
               but
               is
               besides
               it self
               for
               some
               time
               ;
               Anger
               not
               differing
               from
               Rage
               but
               in
               duration
               .
               Which
               made
               a
               Philosopher
               tell
               his
               servant
               ,
               That
               he
               would
               chastise
               him
               were
               he
               not
               in
               Anger
               :
               And
               the
               Emperor
               Theodosius
               commanded
               his
               Officers
               never
               to
               execute
               any
               ,
               by
               his
               command
               ,
               till
               after
               three
               dayes
               ;
               and
               the
               Philosophers
               Xenodorus
               to
               counsel
               Augustus
               ,
               not
               to
               execute
               any
               thing
               when
               he
               found
               himself
               in
               choler
               ,
               till
               after
               he
               had
               repeated
               softly
               the
               twenty
               four
               letters
               of
               the
               Greek
               Alphabet
               .
               The
               truth
               is
               ,
               if
               this
               passion
               be
               not
               repress'd
               ,
               it
               transports
               a
               man
               so
               out
               of
               himself
               ,
               that
               he
               is
               incens'd
               not
               against
               men
               onely
               ,
               but
               even
               against
               beasts
               ,
               plants
               ,
               and
               inanimate
               things
               ;
               such
               was
               Ctesiphon
               ,
               who
               in
               great
               fury
               fell
               to
               kicking
               with
               a
               mule
               ;
               and
               Xerxes
               ,
               who
               scourg'd
               the
               Sea.
               Yea
               ,
               it
               reduces
               men
               to
               such
               brutality
               ,
               that
               they
               fear
               not
               to
               lose
               themselves
               for
               ever
               ,
               so
               they
               may
               but
               be
               reveng'd
               of
               those
               that
               have
               offended
               them
               ;
               as
               Porphyrie
               and
               Tertullian
               did
               ,
               the
               former
               renouncing
               Christianity
               ,
               and
               the
               other
               embracing
               Montanus's
               Heresie
               ,
               to
               revenge
               themselves
               of
               some
               wrong
               which
               they
               conceiv'd
               they
               had
               receiv'd
               from
               the
               Catholicks
               .
               And
               our
               damnable
               Duels
               ,
               caus'd
               by
               this
               passion
               ,
               have
               oftentimes
               to
               satisfie
               the
               revenge
               of
               one
               ,
               destroy'd
               two
               ,
               Body
               and
               Soul.
               
            
          
        
         
           
           
             CONFERENCE
             LXIX
             .
          
           
             
               I.
               Of
               Life
               .
               II.
               Of
               Fasting
               .
            
          
           
             
               I.
               Of
               Life
               .
            
             
               THe
               more
               common
               a
               thing
               is
               ,
               the
               more
               difficult
               it
               is
               to
               speak
               well
               of
               it
               ;
               witnesse
               sensible
               objects
               ,
               the
               nature
               whereof
               is
               much
               in
               the
               dark
               to
               us
               ,
               although
               they
               alwayes
               present
               themselves
               to
               our
               senses
               .
               Thus
               nothing
               is
               more
               easie
               then
               to
               discern
               what
               is
               alive
               from
               what
               is
               not
               ;
               and
               yet
               nothing
               is
               more
               difficult
               then
               to
               explicate
               the
               nature
               of
               Life
               well
               ,
               because
               't
               is
               the
               union
               of
               a
               most
               perfect
               form
               with
               its
               matter
               ,
               into
               which
               the
               mind
               of
               man
               sees
               not
               a
               jot
               ;
               even
               that
               of
               accidents
               with
               their
               subject
               being
               unknown
               ,
               although
               it
               be
               not
               so
               difficult
               to
               conceive
               as
               the
               first
               .
               Some
               have
               thought
               that
               the
               form
               which
               gives
               life
               is
               not
               substantial
               but
               onely
               accidental
               ,
               because
               all
               (
               except
               the
               rational
               )
               arise
               from
               the
               Elementary
               Qualities
               ,
               and
               accidents
               can
               produce
               nothing
               but
               accidents
               .
               But
               they
               are
               mistaken
               ,
               since
               whereas
               nothing
               acts
               beyond
               its
               strength
               ,
               if
               those
               forms
               were
               accidents
               ,
               they
               could
               not
               be
               the
               causes
               of
               such
               marvellous
               and
               different
               effects
               ,
               as
               to
               make
               the
               fruits
               of
               the
               Vine
               ,
               Fig-tree
               ,
               &c.
               and
               blood
               in
               Animals
               ;
               to
               attract
               ,
               retain
               ,
               concoct
               ,
               expell
               ,
               and
               exercise
               all
               the
               functions
               of
               the
               Soul
               ;
               which
               cannot
               proceed
               from
               heat
               alone
               ,
               or
               any
               other
               material
               quality
               .
               Besides
               ,
               if
               the
               forms
               of
               animated
               bodies
               were
               accidents
               ,
               it
               will
               follow
               that
               substance
               (
               which
               is
               compounded
               of
               Form
               as
               well
               as
               of
               Matter
               )
               is
               made
               of
               accidents
               ;
               and
               consequently
               ,
               of
               that
               which
               is
               not
               substance
               ,
               contrary
               to
               the
               receiv'd
               Axiom
               .
               Therefore
               Vital
               Forms
               are
               substances
               ,
               though
               incomplete
               ,
               whose
               original
               is
               Heaven
               ,
               the
               Author
               of
               Life
               and
               all
               sublunary
               actions
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Soul
               being
               the
               principle
               of
               Life
               ;
               according
               to
               the
               three
               sorts
               of
               Souls
               ,
               there
               are
               three
               sorts
               of
               Life
               ,
               namely
               ,
               the
               Vegetative
               ,
               Sensitive
               ,
               and
               Rational
               ;
               differing
               according
               to
               several
               sublimations
               of
               the
               matter
               .
               For
               the
               actions
               of
               attracting
               and
               assimilating
               food
               ,
               and
               the
               others
               belonging
               to
               Plants
               ,
               being
               above
               those
               of
               stones
               and
               other
               inanimate
               things
               ,
               argue
               in
               them
               a
               principle
               of
               those
               actions
               ,
               which
               is
               the
               Vegetative
               Soul.
               Those
               of
               moving
               ,
               perceiving
               ,
               imagining
               ,
               and
               remembring
               ,
               yet
               nobler
               then
               the
               former
               ,
               flow
               from
               the
               Sensitive
               Soul.
               But
               because
               the
               actions
               of
               the
               Intellect
               and
               the
               Will
               are
               not
               onely
               above
               the
               matter
               ,
               but
               are
               not
               so
               much
               as
               in
               the
               matter
               ,
               (
               as
               those
               of
               Plants
               and
               Animals
               )
               being
               immanent
               ,
               and
               preserv'd
               by
               the
               same
               powers
               that
               produc'd
               them
               ,
               they
               acknowledge
               for
               their
               principle
               a
               form
               more
               noble
               then
               the
               rest
               ,
               which
               is
               the
               Rational
               Soul
               ,
               the
               life
               of
               which
               is
               more
               perfect
               .
               And
               as
               the
               Plantal
               Life
               is
               the
               first
               and
               commonest
               ,
               so
               it
               gives
               the
               most
               infallible
               vital
               tokens
               ,
               which
               are
               nutrition
               ,
               growth
               ,
               and
               generation
               .
               Now
               that
               all
               three
               be
               in
               all
               living
               bodies
               :
               For
               
               Mushrooms
               live
               but
               propagate
               not
               ;
               as
               some
               things
               propagate
               ,
               yet
               are
               not
               alive
               ;
               so
               bulls
               blood
               buried
               in
               a
               dung-hill
               produces
               worms
               ;
               others
               are
               nourish'd
               but
               grow
               not
               ,
               as
               most
               Animals
               when
               they
               have
               attain'd
               their
               just
               stature
               ;
               yea
               ,
               not
               every
               thing
               that
               lives
               is
               nourish'd
               ;
               for
               House-leek
               continues
               a
               whole
               year
               in
               its
               verdure
               and
               vivacity
               being
               hung
               at
               the
               seeling
               :
               Nor
               dos
               every
               thing
               grow
               alike
               ,
               for
               we
               see
               Dodder
               ,
               which
               resembles
               Epithymum
               ,
               clinging
               to
               a
               bunch
               of
               grapes
               ,
               or
               other
               fruit
               hanging
               in
               the
               Air
               ,
               grows
               prodigiously
               without
               drawing
               any
               nourishment
               from
               it
               or
               elsewhere
               .
               Whereby
               it
               appears
               that
               there
               is
               no
               Rule
               but
               has
               its
               exception
               ,
               since
               Nature
               which
               gives
               the
               same
               to
               all
               things
               ,
               oftentimes
               dispenses
               with
               her self
               .
            
             
               The
               Third
               said
               ,
               The
               Soul
               is
               the
               act
               of
               an
               Organnical
               Body
               endu'd
               with
               Life
               ,
               and
               the
               principle
               of
               vegetation
               ,
               sense
               ,
               and
               motion
               ;
               according
               to
               Aristotle
               ,
               an
               Intellective
               or
               continual
               motion
               ;
               according
               to
               Plato
               ,
               a
               Number
               moving
               it
               .
               And
               consequently
               ,
               Life
               is
               nothing
               but
               motion
               ;
               and
               a
               thing
               may
               be
               said
               to
               be
               alive
               when
               it
               is
               able
               to
               move
               it self
               by
               any
               kind
               of
               motion
               ,
               whether
               of
               generation
               or
               corruption
               ,
               accretion
               or
               diminution
               ,
               local
               motion
               or
               alteration
               .
               For
               the
               most
               evident
               sign
               of
               Life
               is
               self-motion
               .
               Whence
               we
               call
               such
               ,
               Living
               Waters
               ,
               which
               flow
               ;
               and
               those
               dead
               ,
               which
               stand
               still
               ;
               although
               improperly
               ,
               because
               this
               motion
               is
               extrinsical
               to
               them
               ,
               namely
               ,
               from
               their
               source
               ,
               and
               the
               declivity
               of
               the
               earth
               .
               The
               Pythagoreans
               therefore
               believ'd
               the
               Heaven
               animated
               ,
               because
               it
               is
               mov'd
               according
               to
               all
               the
               differences
               of
               place
               ;
               and
               that
               this
               Animal
               is
               nourish'd
               with
               the
               Air
               which
               it
               draws
               out
               of
               the
               spaces
               which
               we
               call
               Imaginary
               .
               Now
               as
               powers
               are
               known
               ,
               so
               they
               are
               distinguish'd
               by
               their
               actions
               .
               So
               that
               the
               perfecter
               the
               motion
               is
               which
               denotes
               Life
               ,
               the
               perfecter
               the
               Life
               is
               .
               Therefore
               ,
               as
               Oysters
               and
               other
               imperfect
               Animals
               ,
               endu'd
               with
               sense
               ,
               enjoy
               a
               nobler
               life
               then
               plants
               ,
               which
               onely
               vegetate
               ;
               so
               they
               are
               inferior
               to
               other
               perfect
               Animals
               ,
               which
               besides
               sense
               have
               progressive
               motion
               ;
               and
               these
               ,
               again
               ,
               the
               slower
               and
               more
               impedite
               their
               motion
               is
               ,
               the
               more
               they
               yield
               in
               dignity
               to
               others
               ;
               as
               the
               Snail
               to
               the
               Dog
               and
               Hare
               .
               In
               brief
               ,
               these
               are
               lesse
               noble
               then
               Man
               ,
               whose
               Soul
               is
               mov'd
               after
               a
               more
               admirable
               manner
               ;
               and
               who
               hath
               the
               faculty
               of
               Understanding
               ,
               the
               most
               perfect
               of
               all
               ;
               which
               being
               found
               in
               God
               in
               a
               far
               higher
               degree
               ,
               beause
               it
               constitutes
               his
               whole
               essence
               ,
               being
               and
               Understanding
               (
               being
               in
               him
               one
               and
               the
               same
               thing
               )
               he
               hath
               the
               most
               perfect
               life
               of
               all
               .
               Which
               is
               the
               cause
               why
               our
               Lord
               saith
               ,
               
                 that
                 he
                 is
                 the
                 Life
              
               .
               Moreover
               ,
               as
               the
               First
               Matter
               ,
               which
               is
               the
               lowest
               of
               all
               things
               that
               are
               ,
               (
               if
               it
               may
               be
               said
               
                 to
                 be
              
               )
               hath
               need
               iof
               all
               ;
               so
               the
               sublimest
               of
               all
               things
               ,
               God
               ,
               hath
               need
               of
               nothing
               ,
               but
               includes
               in
               himself
               all
               perfections
               ,
               the
               chiefest
               of
               which
               is
               Life
               ,
               which
               all
               Creatures
               enjoy
               onely
               by
               participation
               from
               him
               .
            
             
               The
               Fourth
               said
               ,
               Life
               is
               a
               continual
               action
               of
               Heat
               upon
               humidity
               ,
               
               the
               periods
               whereof
               are
               distinguish'd
               by
               the
               several
               effects
               of
               this
               heat
               ,
               to
               wit
               ,
               the
               alterations
               of
               temper
               ,
               and
               diversity
               of
               ages
               .
               For
               't
               is
               Physically
               as
               well
               as
               Morally
               true
               ,
               which
               Job
               saith
               ,
               that
               our
               life
               is
               a
               warfare
               upon
               the
               earth
               ,
               since
               a
               thing
               is
               not
               accounted
               living
               unless
               so
               far
               as
               it
               acts
               ,
               Death
               being
               the
               privation
               of
               actions
               ;
               and
               there
               is
               no
               action
               but
               between
               contrary
               qualities
               ,
               of
               which
               heat
               and
               moisture
               are
               the
               foundation
               of
               life
               ,
               as
               cold
               and
               siccity
               are
               the
               concomitants
               of
               death
               ,
               old
               age
               which
               leads
               us
               thither
               being
               also
               cold
               and
               dry
               .
               Hence
               they
               are
               the
               longest
               liv'd
               who
               have
               most
               heat
               ,
               as
               Males
               then
               Females
               ;
               terrestrial
               animals
               then
               Fish
               ,
               those
               which
               have
               blood
               then
               those
               which
               have
               not
               .
               As
               also
               those
               that
               abound
               with
               this
               humidity
               live
               long
               ,
               provided
               it
               have
               the
               qualities
               requisite
               ,
               namely
               ,
               be
               fat
               ,
               aerious
               ,
               and
               not
               aqueous
               or
               excrementitious
               ,
               because
               otherwise
               it
               easily
               cools
               and
               congeals
               ,
               and
               by
               that
               means
               incongruous
               to
               life
               .
            
             
               The
               Fifth
               said
               ,
               That
               heat
               being
               the
               most
               noble
               and
               active
               of
               all
               qualities
               executes
               all
               the
               functions
               of
               life
               ,
               when
               it
               meets
               with
               organs
               and
               dispositions
               sutable
               thereunto
               .
               This
               heat
               must
               be
               in
               act
               ,
               and
               not
               only
               in
               power
               ,
               such
               as
               that
               of
               Lime
               and
               Pepper
               is
               .
               And
               though
               it
               be
               not
               so
               sensible
               in
               plants
               ,
               yet
               it
               ceases
               not
               to
               be
               actually
               in
               them
               so
               long
               as
               they
               are
               alive
               ,
               and
               to
               digest
               and
               assimilate
               the
               aliments
               which
               it
               draws
               for
               them
               out
               of
               the
               earth
               ready
               prepar'd
               ;
               whence
               they
               have
               no
               excrements
               as
               animals
               have
               .
               With
               whom
               nevertheless
               they
               have
               so
               great
               resemblance
               that
               Plato
               ,
               in
               his
               Timaeus
               ,
               saith
               ,
               that
               Plants
               are
               
                 tanquam
                 animala
              
               ;
               and
               Pythagoras
               conceiv'd
               them
               to
               be
               inform'd
               with
               the
               souls
               of
               some
               men
               ,
               who
               having
               liv'd
               in
               the
               world
               without
               exercising
               other
               actions
               then
               those
               of
               the
               vegetative
               life
               ,
               addicting
               themselves
               to
               nothing
               but
               to
               feed
               and
               generate
               ,
               are
               condemn'd
               to
               pass
               into
               the
               bodies
               of
               Plants
               ;
               as
               the
               souls
               of
               those
               who
               have
               lead
               a
               brutish
               life
               are
               relegated
               into
               those
               of
               Swine
               ,
               Tygres
               ,
               Lyons
               ,
               and
               other
               brutes
               whose
               manners
               they
               had
               imitated
               .
               Empedocles
               and
               Anaxagoras
               ,
               as
               Aristotle
               reports
               ,
               attributed
               to
               Plants
               a
               perception
               of
               pain
               and
               pleasure
               .
               Moreover
               ,
               they
               have
               not
               only
               their
               maladies
               ,
               old
               age
               and
               death
               ,
               as
               animals
               have
               ,
               but
               some
               too
               have
               differences
               of
               sex
               ,
               and
               local
               motion
               ,
               as
               't
               is
               observ'd
               of
               certain
               Palmes
               which
               bend
               towards
               one
               another
               ;
               and
               of
               divers
               other
               Plants
               which
               recoil
               from
               those
               that
               are
               contrary
               to
               them
               ,
               and
               grow
               best
               neer
               others
               .
            
             
               The
               Sixth
               said
               ,
               Life
               is
               nothing
               but
               the
               union
               of
               the
               soul
               with
               the
               body
               ;
               which
               requires
               a
               fitting
               temperature
               and
               conformation
               ;
               from
               whence
               afterwards
               proceed
               all
               actions
               and
               motions
               both
               internal
               and
               external
               .
               Wherefore
               life
               is
               not
               an
               action
               of
               an
               action
               ;
               (
               which
               is
               absurd
               )
               but
               hath
               its
               own
               actions
               .
               Nor
               is
               it
               the
               action
               of
               the
               soul
               ;
               for
               then
               the
               body
               could
               not
               be
               said
               to
               live
               .
               But
               't
               is
               the
               act
               of
               the
               soul
               in
               the
               body
               ;
               which
               being
               finite
               and
               terminated
               ,
               as
               heat
               its
               principal
               instrument
               is
               ,
               this
               is
               the
               cause
               that
               all
               living
               bodies
               have
               the
               terms
               or
               bounds
               of
               their
               
               quantity
               ,
               both
               as
               to
               greatness
               and
               smallness
               ;
               but
               bodies
               inanimate
               have
               not
               so
               ,
               because
               they
               acquire
               their
               quantity
               only
               by
               the
               approximation
               and
               apposition
               of
               their
               matter
               ,
               and
               not
               by
               receiving
               the
               same
               inwardly
               ;
               and
               because
               they
               have
               no
               organs
               which
               require
               a
               certain
               conformation
               and
               magnitude
               which
               they
               never
               exceed
               .
            
          
           
             
               II.
               Of
               Fasting
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               there
               are
               many
               sorts
               of
               corporal
               Fasts
               (
               not
               to
               speak
               of
               the
               spiritual
               ,
               which
               is
               abstinence
               from
               sin
               .
               )
               There
               is
               one
               of
               necessity
               ,
               and
               the
               most
               intolerable
               of
               all
               ,
               which
               made
               the
               ancient
               Poets
               declaim
               against
               Poverty
               ,
               saying
               that
               it
               was
               to
               be
               cast
               into
               the
               sea
               against
               the
               rocks
               ;
               and
               which
               made
               so
               few
               Cynicks
               ,
               in
               respect
               of
               so
               many
               other
               Sects
               of
               Philosophers
               .
               Against
               which
               evil
               there
               is
               no
               other
               remedy
               ,
               but
               to
               make
               that
               voluntary
               which
               cannot
               be
               avoided
               .
               There
               are
               fasts
               of
               thrift
               for
               the
               Covetous
               ;
               and
               others
               of
               
                 Policy
                 ▪
              
               observ'd
               in
               many
               States
               to
               good
               purpose
               ,
               lest
               the
               Country
               be
               desolated
               of
               Cattle
               ;
               and
               would
               be
               ,
               should
               men
               eat
               egges
               and
               flesh
               in
               the
               beginning
               of
               the
               Spring
               ,
               when
               Fowls
               hatch
               and
               Beasts
               engender
               ,
               at
               which
               time
               the
               flesh
               of
               animals
               is
               unwholsome
               because
               they
               begin
               then
               to
               enter
               into
               heat
               .
               There
               is
               a
               fast
               of
               Health
               ,
               ordain'd
               by
               Physitians
               to
               such
               as
               are
               full-bodied
               ,
               and
               abound
               with
               ill
               humours
               ;
               this
               is
               the
               best
               lik'd
               of
               all
               ;
               nothing
               being
               undertaken
               so
               willingly
               as
               for
               health
               ,
               whereunto
               moderate
               fasting
               greatly
               conduces
               ,
               as
               well
               to
               preserve
               it
               ,
               (
               according
               to
               the
               Proverb
               ,
               that
               Gormandise
               hath
               slain
               more
               then
               the
               Sword
               )
               as
               recover
               it
               ,
               according
               to
               the
               advice
               of
               the
               Arabians
               ,
               and
               other
               Physitians
               ,
               who
               all
               acknowledge
               intemperance
               for
               their
               best
               friend
               ,
               and
               are
               wont
               to
               prescribe
               Diet
               in
               the
               first
               place
               ,
               to
               which
               belong
               primarily
               Fasting
               ,
               then
               Medicaments
               ,
               and
               ,
               lastly
               ,
               Cauteries
               .
               There
               is
               also
               a
               moral
               fast
               ,
               which
               is
               a
               vertue
               which
               in
               eating
               observes
               a
               measure
               sutable
               to
               nature
               ,
               and
               right
               reason
               ,
               for
               the
               taming
               of
               the
               sensual
               appetite
               ,
               and
               encreasing
               the
               vigour
               of
               mind
               ,
               which
               is
               enervated
               by
               plenty
               of
               meats
               .
               A
               vertue
               which
               S.
               Austin
               calls
               the
               keeper
               of
               the
               memory
               and
               Judgement
               ,
               Mistress
               of
               the
               Mind
               ,
               Nurse
               of
               Learning
               and
               Knowledge
               .
               But
               the
               Fast
               of
               Religion
               is
               the
               most
               excellent
               of
               all
               ,
               because
               it
               refers
               immediately
               to
               God
               ,
               who
               by
               this
               means
               is
               satisfi'd
               for
               sins
               ;
               because
               it
               abates
               the
               lust
               of
               the
               flesh
               ,
               and
               raises
               the
               spirit
               to
               contemplation
               of
               sublime
               things
               ,
               purifying
               the
               soul
               ,
               and
               subduing
               the
               flesh
               to
               the
               spirit
               ;
               but
               particularly
               that
               of
               Lent
               ,
               whose
               sutableness
               is
               manifest
               ,
               in
               that
               this
               time
               is
               the
               tenth
               part
               of
               the
               year
               ,
               which
               we
               offer
               to
               God
               ,
               as
               from
               all
               antiquity
               the
               tenths
               of
               every
               thing
               were
               dedicated
               to
               him
               .
               Moreover
               ,
               't
               is
               observ'd
               that
               Moses
               and
               Elias
               who
               fasted
               forty
               days
               (
               the
               longest
               fast
               mention'd
               in
               Scripture
               )
               merited
               to
               be
               present
               at
               our
               Lord's
               Transfiguration
               .
            
             
               The
               Second
               said
               ,
               Fasting
               is
               an
               abstinence
               from
               food
               ,
               as
               to
               quantity
               or
               quality
               .
               As
               to
               the
               first
               ,
               some
               have
               abstain'd
               long
               from
               all
               
               kind
               of
               food
               ,
               as
               Histories
               assure
               us
               ;
               and
               Pliny
               tells
               of
               the
               Astomi
               ,
               a
               people
               of
               India
               neer
               the
               River
               Ganges
               ,
               who
               have
               no
               mouths
               ,
               but
               live
               only
               upon
               smells
               .
               But
               't
               is
               abstinence
               too
               when
               we
               eat
               little
               and
               soberly
               ,
               and
               only
               so
               much
               as
               is
               needful
               for
               support
               of
               life
               ;
               such
               as
               were
               the
               abstinences
               of
               the
               Persians
               and
               the
               Lacedemonians
               ,
               with
               whom
               it
               was
               a
               shameful
               thing
               to
               belch
               ,
               or
               blow
               the
               Nose
               ;
               these
               being
               signs
               of
               having
               taken
               more
               food
               then
               nature
               is
               able
               to
               digest
               .
               The
               Gymnosophists
               ,
               Magi
               ,
               and
               Brachmans
               ,
               rigorously
               observ'd
               these
               fasts
               .
               In
               quality
               ,
               we
               abstain
               from
               some
               certain
               meats
               .
               Thus
               the
               Jews
               abstain'd
               from
               all
               animals
               except
               such
               as
               chew'd
               the
               Cud
               ,
               and
               were
               cloven
               hoof'd
               .
               And
               amongst
               them
               the
               Nazarites
               were
               forbidden
               by
               God
               to
               drink
               Wine
               or
               any
               inebriating
               liquor
               ;
               as
               the
               Essceans
               ,
               a
               Sect
               of
               Monasticks
               ,
               besides
               Wine
               ,
               abstain'd
               from
               flesh
               and
               women
               .
               Pythagoras
               abhorr'd
               Beans
               as
               much
               as
               he
               lov'd
               Figs
               ,
               either
               because
               the
               first
               were
               us'd
               in
               condemning
               criminals
               ,
               or
               because
               they
               excited
               lust
               by
               their
               flatuosity
               .
               None
               of
               this
               Sect
               touch'd
               fish
               ,
               out
               of
               reverence
               to
               the
               silence
               of
               this
               animal
               ;
               and
               they
               made
               conscience
               of
               killing
               other
               creatures
               in
               regard
               of
               their
               resemblance
               with
               us
               .
               which
               was
               also
               observ'd
               by
               the
               first
               men
               before
               the
               Flood
               for
               2000
               years
               together
               ;
               the
               Law
               of
               Nature
               ,
               which
               then
               bore
               sway
               ,
               making
               the
               same
               abhor'd
               .
               But
               this
               fast
               is
               much
               harder
               in
               our
               diversity
               of
               fare
               then
               when
               only
               Acorns
               serv'd
               for
               food
               to
               our
               first
               Fathers
               ;
               when
               the
               Athenians
               liv'd
               of
               Figs
               alone
               ,
               the
               Argians
               and
               Tirynthians
               of
               pears
               ,
               the
               Medes
               of
               Almonds
               ,
               the
               Aethiopians
               of
               Shrimps
               ,
               and
               the
               fruits
               of
               Reeds
               ,
               the
               Persians
               of
               Cardamomes
               ,
               the
               Babylonians
               of
               Dates
               ,
               the
               Egyptians
               of
               Lote
               ,
               as
               the
               Icthyophagi
               of
               Fish
               ;
               of
               which
               dry'd
               and
               ground
               to
               powder
               many
               Barbarians
               make
               bread
               at
               this
               day
               ,
               and
               their
               meat
               of
               the
               fresh
               .
               For
               in
               those
               days
               people
               liv'd
               not
               to
               eat
               ,
               as
               many
               do
               in
               these
               luxurious
               times
               ,
               but
               eat
               to
               live
               .
            
             
               The
               Third
               said
               ,
               That
               fasting
               is
               as
               contrary
               to
               the
               health
               of
               the
               body
               as
               conducive
               to
               that
               of
               the
               mind
               .
               The
               best
               temper
               ,
               which
               is
               hot
               and
               moist
               ,
               is
               an
               enemy
               to
               the
               souls
               operations
               ,
               which
               require
               a
               temper
               cold
               and
               dry
               ;
               which
               is
               acquir'd
               by
               fasting
               :
               hence
               choler
               ,
               being
               hot
               and
               dry
               ,
               gives
               dexterity
               and
               vivacity
               ;
               blood
               ,
               hot
               and
               moist
               ,
               renders
               men
               foolish
               and
               stupid
               ;
               and
               the
               cold
               and
               dry
               melancholy
               humour
               is
               the
               cause
               of
               prudence
               .
               But
               this
               is
               to
               be
               understood
               of
               fasting
               ,
               whereby
               less
               food
               is
               taken
               then
               nature
               is
               able
               to
               assimilate
               ,
               not
               of
               that
               which
               observes
               a
               mediocrity
               ,
               always
               commendable
               ,
               and
               good
               for
               health
               .
               Moreover
               ,
               the
               right
               end
               of
               fasting
               is
               to
               afflict
               and
               macerate
               that
               body
               by
               abstaining
               from
               the
               aliments
               which
               it
               naturally
               desires
               .
               But
               as
               in
               drinking
               and
               eating
               ,
               so
               in
               abstinence
               from
               either
               there
               is
               no
               certain
               rule
               ;
               but
               regard
               must
               be
               had
               to
               the
               nature
               of
               the
               aliments
               ,
               some
               of
               which
               are
               more
               nutritive
               then
               others
               ;
               to
               that
               of
               the
               body
               ,
               to
               the
               season
               ,
               custom
               ,
               exercises
               ,
               and
               other
               circumstances
               ;
               so
               they
               who
               eat
               plentifully
               of
               ill-nourishing
               
               meats
               ,
               or
               whose
               stomacks
               and
               livers
               are
               very
               large
               and
               hot
               ,
               or
               who
               are
               accustom'd
               to
               eat
               much
               ,
               will
               fast
               longer
               then
               those
               that
               eat
               little
               ,
               but
               of
               good
               juice
               ,
               or
               who
               have
               not
               much
               heat
               ,
               and
               use
               but
               little
               exercise
               .
               Growing
               persons
               ,
               as
               children
               ,
               though
               plentiful
               feeders
               ,
               yet
               oftentimes
               will
               fast
               more
               then
               those
               that
               eat
               less
               .
               In
               Winter
               and
               Spring
               ,
               when
               the
               bowels
               are
               hotter
               ,
               and
               sleep
               longer
               ,
               fasting
               is
               more
               insupportable
               ,
               because
               the
               natural
               heat
               being
               now
               stronger
               then
               in
               Summer
               and
               Autumn
               ,
               consumes
               more
               nourishment
               .
               Wherefore
               ,
               only
               discretion
               can
               prescribe
               rules
               for
               fasting
               .
               If
               it
               be
               for
               health
               ,
               so
               much
               must
               be
               given
               Nature
               as
               she
               requires
               ,
               and
               no
               more
               ;
               the
               first
               precept
               of
               Hippocrates
               for
               health
               ,
               being
               ,
               Never
               to
               satiate
               one's
               self
               with
               food
               .
               If
               't
               is
               intended
               to
               purge
               the
               soul
               ,
               then
               't
               is
               requisite
               to
               deny
               something
               to
               nature
               ;
               the
               sucking
               which
               is
               felt
               in
               the
               stomack
               serving
               to
               admonish
               reason
               of
               the
               right
               use
               of
               abstinence
               .
               For
               temperance
               must
               not
               be
               turn'd
               into
               murder
               ,
               and
               fasting
               only
               macerate
               ,
               not
               destroy
               the
               body
               .
            
             
               The
               Fourth
               said
               ,
               That
               by
               fasting
               Socrates
               preserv'd
               himself
               from
               the
               Plague
               ,
               against
               which
               we
               are
               erroneously
               taught
               to
               make
               repletion
               an
               Antidote
               :
               when
               't
               is
               manifest
               man's
               fasting
               spittle
               is
               found
               to
               be
               an
               enemy
               to
               poysons
               ,
               to
               kill
               Vipers
               ,
               and
               mortifie
               Quick-silver
               .
               Moreover
               ,
               we
               may
               impute
               the
               false
               consequence
               which
               is
               drawn
               from
               the
               true
               Aphorisme
               of
               Hippocrates
               (
               That
               Eunuchs
               ,
               Women
               and
               Children
               ,
               never
               have
               the
               Gout
               )
               and
               the
               production
               of
               so
               many
               modern
               diseases
               to
               gluttony
               ,
               and
               the
               frequency
               of
               meals
               ;
               our
               fore-fathers
               being
               so
               well
               satisfi'd
               with
               one
               ,
               that
               Plato
               wonder'd
               how
               the
               Sicilians
               could
               eat
               twice
               a
               day
               .
            
          
        
         
           
             CONFERENCE
             LXX
             .
          
           
             
               I.
               Of
               Climacterical
               Years
               .
               II.
               Of
               Shame
               .
            
          
           
             
               I.
               Of
               Climacterical
               Years
               .
            
             
               MAn's
               life
               is
               a
               Comedy
               ,
               whereof
               the
               Theatre
               or
               Stage
               is
               the
               World
               ,
               Men
               the
               Actors
               ,
               and
               God
               the
               Moderator
               ,
               who
               ends
               the
               Play
               ,
               and
               draws
               the
               Curtain
               when
               it
               seems
               good
               to
               him
               .
               When
               't
               is
               play'd
               to
               the
               end
               ,
               it
               hath
               five
               Acts
               ,
               Infancy
               or
               Childhood
               ,
               Adolescence
               ,
               Virility
               ,
               or
               Manhood
               ,
               consisting
               of
               middle
               age
               ,
               and
               old
               age
               ;
               each
               of
               14
               years
               ,
               which
               multiply'd
               by
               5
               make
               70
               years
               ,
               the
               term
               assign'd
               to
               humane
               life
               by
               the
               Royal
               Prophet
               .
               These
               acts
               are
               divided
               into
               two
               Scenes
               ,
               of
               as
               many
               septenaries
               ,
               in
               either
               of
               which
               considerable
               alterations
               both
               in
               body
               ,
               goods
               and
               mind
               ,
               also
               ,
               are
               observ'd
               to
               come
               to
               pass
               .
               For
               seeing
               many
               persons
               incur
               great
               accidents
               at
               one
               certain
               number
               of
               years
               rather
               then
               another
               ;
               and
               if
               they
               scape
               death
               ,
               fall
               again
               into
               other
               dangers
               at
               certain
               times
               ,
               and
               so
               from
               one
               degree
               to
               another
               ,
               till
               they
               be
               come
               to
               the
               last
               step
               of
               the
               Ladder
               
               which
               is
               call'd
               Climax
               by
               the
               Greeks
               ;
               hence
               the
               name
               of
               Climacterical
               comes
               to
               be
               given
               to
               the
               years
               at
               which
               these
               changes
               are
               observ'd
               .
               The
               most
               general
               opinion
               refers
               them
               to
               that
               number
               of
               seven
               ;
               though
               some
               have
               attributed
               them
               to
               the
               ninth
               ,
               others
               ,
               to
               every
               other
               second
               year
               ;
               but
               especially
               to
               the
               product
               of
               the
               one
               multiply'd
               by
               the
               other
               ,
               which
               is
               sixty
               three
               ,
               compos'd
               of
               nine
               times
               seven
               ,
               or
               seven
               times
               nine
               ;
               and
               therefore
               the
               most
               dangerous
               .
               For
               seven
               and
               nine
               ,
               as
               
                 Fermicus
                 Maternus
              
               saith
               ,
               being
               very
               pernicious
               of
               themselves
               ,
               their
               malignity
               is
               conjoyn'd
               in
               that
               number
               of
               sixty
               three
               ,
               call'd
               upon
               this
               account
               the
               grand
               Climacterical
               ;
               as
               7
               ,
               14
               ,
               21
               ,
               28
               ,
               35
               ,
               41
               ,
               49.
               (
               very
               considerable
               amongst
               them
               for
               being
               the
               square
               of
               seven
               )
               and
               56.
               are
               call'd
               less
               Climactericals
               ;
               but
               126.
               the
               greatest
               Climacterical
               of
               all
               ,
               because
               it
               contains
               the
               grand
               one
               twice
               ,
               being
               compos'd
               of
               eighteen
               Septenaries
               .
               Now
               all
               these
               Climactericals
               are
               call'd
               Hebdomaticks
               ,
               because
               they
               go
               upon
               seven
               ,
               as
               those
               which
               are
               counted
               by
               nine
               are
               call'd
               Enneaticks
               ,
               amongst
               which
               the
               less
               are
               9
               ,
               18
               ,
               27
               ,
               36
               ,
               45
               ,
               and
               54
               ,
               the
               grand
               one
               is
               again
               63
               ,
               made
               also
               of
               nine
               multiply'd
               by
               seven
               ;
               the
               rest
               are
               72
               ,
               81
               ,
               (
               very
               notable
               too
               ,
               for
               being
               the
               square
               of
               nine
               )
               90
               ,
               99
               ,
               and
               so
               to
               the
               greatest
               Climaterical
               126
               ,
               made
               of
               twice
               nine
               Septenaries
               .
               Amongst
               all
               which
               years
               't
               is
               further
               observ'd
               ,
               that
               those
               are
               the
               most
               dangerous
               which
               ascend
               either
               by
               three
               weeks
               ,
               or
               three
               novenaries
               of
               years
               ,
               as
               ,
               21
               ,
               42
               ,
               63
               ,
               in
               the
               Hebdomaticks
               ;
               and
               27
               ,
               54
               ,
               81
               ,
               in
               the
               Ennecaticks
               .
            
             
               The
               Second
               said
               ,
               That
               as
               the
               Septenary
               is
               considerable
               ,
               so
               is
               that
               of
               Nine
               ,
               for
               the
               number
               of
               the
               Hierarchies
               and
               Celestial
               Spheres
               ,
               together
               with
               the
               common
               number
               of
               moneths
               of
               womens
               pregnancy
               ;
               the
               time
               between
               the
               conception
               and
               the
               birth
               having
               a
               great
               resemblance
               with
               the
               remainder
               of
               Man's
               Life
               .
               Likewise
               the
               Ternary
               ,
               proper
               to
               the
               Deity
               ,
               being
               multiply'd
               by
               it self
               ,
               must
               contain
               what
               ever
               wonder
               and
               efficacy
               there
               can
               be
               found
               in
               numbers
               ;
               since
               it
               belongs
               to
               innumerable
               things
               ;
               and
               nothing
               can
               be
               consider'd
               but
               with
               its
               three
               dimensions
               ,
               and
               its
               three
               parts
               ,
               beginning
               ,
               middle
               ,
               and
               end
               ;
               past
               ,
               present
               ,
               and
               future
               ;
               hence
               the
               assigning
               of
               three
               faces
               to
               Janus
               ,
               three
               names
               and
               three
               powers
               to
               the
               Moon
               ,
               according
               to
               its
               own
               ,
               that
               of
               Diana
               ,
               and
               that
               of
               Hecate
               ;
               together
               with
               the
               fiction
               of
               three
               Graces
               .
               In
               brief
               ,
               as
               the
               three
               greatest
               changes
               came
               to
               pass
               in
               each
               of
               the
               three
               times
               of
               the
               world
               ,
               before
               the
               Law
               ,
               under
               the
               Law
               ,
               and
               after
               the
               Law
               ;
               so
               it
               seems
               just
               that
               this
               ternary
               number
               divide
               the
               actions
               of
               the
               less
               world
               ,
               as
               it
               hath
               done
               of
               the
               great
               .
            
             
               The
               Third
               said
               ,
               That
               he
               accounted
               it
               more
               reasonable
               to
               make
               this
               division
               by
               the
               quaternary
               number
               ,
               comprehended
               in
               the
               ineffable
               name
               of
               four
               Letters
               ,
               the
               Elements
               and
               Humours
               ;
               to
               the
               contract
               or
               amity
               of
               which
               we
               owe
               our
               health
               ,
               our
               diseases
               ,
               death
               ,
               and
               all
               the
               accidents
               of
               our
               lives
               .
               And
               the
               slowest
               motion
               of
               the
               dullest
               and
               most
               malignant
               of
               these
               humours
               
               is
               made
               in
               four
               dayes
               ,
               the
               reduplication
               whereof
               hath
               given
               ground
               to
               the
               error
               which
               attributes
               the
               Crises
               and
               indications
               of
               diseases
               to
               other
               numbers
               .
               The
               fourth
               day
               is
               acknowledg'd
               the
               first
               of
               Natures
               motion
               ,
               and
               serves
               for
               a
               measure
               and
               foundation
               of
               all
               others
               .
               The
               Crises
               of
               diseases
               are
               unanimously
               attributed
               to
               the
               Moon
               ,
               which
               hath
               but
               four
               quarters
               ,
               distinguish'd
               by
               as
               many
               faces
               ,
               which
               being
               denominated
               from
               the
               quaternary
               ,
               argue
               its
               power
               over
               that
               Planet
               ;
               and
               consequently
               ,
               over
               every
               thing
               that
               depends
               upon
               it
               .
               And
               as
               there
               are
               four
               noble
               parts
               in
               Man
               ,
               (
               comprehending
               ,
               with
               Galen
               ,
               those
               which
               preserve
               the
               species
               )
               so
               there
               are
               four
               in
               the
               world
               ,
               East
               ,
               West
               ,
               North
               ,
               and
               South
               ;
               four
               parts
               of
               the
               earth
               ,
               
                 Europe
                 ,
                 Asia
                 ,
                 Africa
              
               ,
               and
               America
               ;
               and
               four
               Monarchies
               .
               But
               the
               considerableness
               of
               this
               number
               appears
               ,
               in
               that
               our
               Lord
               having
               been
               ask'd
               five
               questions
               ,
               namely
               ,
               of
               the
               time
               of
               his
               Death
               ,
               his
               Ascension
               ,
               the
               Calling
               of
               the
               Gentiles
               ,
               and
               the
               destruction
               of
               Jerusalem
               ,
               they
               were
               accomplish'd
               in
               the
               number
               of
               four
               times
               ten
               .
               For
               he
               continu'd
               dead
               40
               hours
               ,
               he
               ascended
               into
               Heaven
               at
               the
               end
               of
               40
               dayes
               ,
               the
               vocation
               of
               the
               Gentiles
               typifi'd
               by
               the
               vision
               of
               unclean
               beasts
               ,
               offer'd
               by
               the
               Angel
               to
               Saint
               Peter
               to
               eat
               ,
               was
               at
               the
               end
               of
               40
               moneths
               ,
               which
               are
               about
               3
               years
               and
               a
               half
               ,
               (
               so
               long
               also
               as
               Antichrist
               is
               to
               continue
               )
               and
               the
               destruction
               of
               Jerusalem
               came
               to
               pass
               at
               the
               end
               of
               40
               years
               .
               Whence
               some
               suspect
               that
               the
               end
               of
               the
               world
               (
               which
               was
               another
               question
               made
               to
               him
               )
               will
               probably
               happen
               after
               40
               times
               40
               years
               ;
               which
               added
               to
               the
               preceding
               would
               fall
               about
               the
               year
               1640.
               
               Moreover
               ,
               the
               quaternary
               is
               not
               onely
               a
               square
               number
               ,
               but
               causing
               all
               others
               to
               be
               denominated
               such
               ;
               the
               cause
               of
               the
               change
               which
               happens
               in
               this
               number
               ,
               is
               ,
               for
               that
               a
               Cube
               cannot
               be
               vari'd
               and
               mov'd
               but
               with
               difficulty
               ;
               so
               that
               great
               causes
               are
               requisite
               to
               produce
               those
               changes
               ,
               which
               producing
               great
               effects
               ,
               become
               more
               sensible
               and
               remarkable
               then
               the
               ordinary
               ones
               ,
               which
               more
               easily
               cause
               variation
               in
               other
               numbers
               remote
               from
               the
               cubick
               figure
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               Prince
               of
               Physitians
               having
               affirm'd
               that
               the
               Septenary
               is
               the
               dispenser
               of
               life
               ,
               and
               author
               of
               all
               its
               changes
               ,
               seven
               must
               be
               the
               true
               Climacterical
               .
               For
               in
               seven
               hours
               the
               Geniture
               receives
               its
               first
               disposition
               to
               conception
               ;
               in
               seven
               dayes
               it
               is
               coagulated
               ;
               in
               seven
               weeks
               it
               is
               distinguish'd
               into
               members
               .
               The
               Infant
               cannot
               come
               forth
               alive
               sooner
               then
               the
               seventh
               moneth
               ,
               and
               anciently
               it
               was
               not
               nam'd
               till
               after
               seven
               dayes
               ;
               being
               not
               accounted
               fully
               to
               have
               life
               till
               it
               had
               attaind
               that
               periodical
               day
               .
               The
               Teeth
               spring
               out
               at
               the
               seventh
               moneth
               ,
               they
               shed
               and
               are
               renew'd
               in
               the
               seventh
               year
               ,
               at
               which
               time
               the
               Child
               begins
               to
               speak
               articulately
               ,
               and
               to
               be
               capable
               of
               Discipline
               .
               At
               twice
               seven
               years
               it
               is
               pubes
               .
               At
               twenty
               one
               the
               beard
               sprouts
               forth
               .
               At
               twenty
               eight
               growing
               ceases
               .
               At
               thirty
               five
               a
               Man
               is
               fit
               for
               marriage
               and
               the
               warrs
               .
               At
               forty
               two
               he
               is
               wise
               ,
               or
               never
               .
               At
               49
               he
               is
               in
               his
               Apogee
               ,
               or
               highest
               pitch
               ;
               after
               
               which
               he
               grows
               old
               ,
               and
               changes
               alwayes
               by
               Septenaries
               till
               he
               have
               accomplish'd
               the
               years
               of
               his
               life
               ;
               which
               Hippocrates
               ,
               for
               this
               reason
               ,
               distributes
               into
               seven
               Ages
               .
               The
               virtue
               of
               this
               Number
               appears
               likewise
               in
               divine
               things
               ;
               God
               having
               sanctifi'd
               the
               seventh
               day
               by
               his
               own
               rest
               and
               ours
               ,
               and
               all
               Nations
               measuring
               their
               time
               by
               weeks
               .
               But
               't
               is
               not
               without
               mystery
               ,
               that
               Enoch
               the
               seventh
               after
               Adam
               ,
               was
               translated
               into
               Heaven
               ;
               that
               Jesus
               Christ
               is
               the
               seventy
               seventh
               in
               a
               direct
               line
               from
               the
               first
               Man
               ;
               that
               he
               spoke
               seven
               times
               upon
               the
               Cross
               ,
               on
               which
               he
               was
               seven
               hours
               ;
               that
               he
               appear'd
               seven
               times
               ;
               and
               after
               seven
               times
               seven
               dayes
               sent
               the
               Holy
               Ghost
               .
               That
               in
               the
               Lords
               prayer
               there
               are
               seven
               Petitions
               ,
               contain'd
               in
               seven
               times
               seven
               words
               .
               The
               Apostles
               chose
               seven
               Deacons
               .
               All
               the
               mysteries
               of
               the
               Apocalypse
               are
               within
               this
               number
               ;
               mention
               being
               there
               made
               of
               seven
               seals
               of
               the
               Book
               ,
               of
               seven
               horns
               of
               the
               Lamb
               ,
               and
               seven
               eyes
               which
               are
               the
               seven
               Spirits
               of
               God
               sent
               throughout
               all
               the
               earth
               ,
               of
               the
               seven
               heads
               and
               seven
               questions
               of
               the
               Dragon
               ;
               of
               the
               seven
               heads
               of
               the
               Woman
               ,
               which
               are
               seven
               hills
               ;
               of
               seven
               Kings
               ,
               seven
               Angels
               ,
               seven
               Trumpets
               ,
               seven
               vials
               ,
               seven
               plagues
               .
               The
               Scripture
               makes
               mention
               of
               seven
               resurrections
               to
               that
               of
               our
               Saviours
               .
               The
               1.
               of
               the
               Widows
               Son
               of
               Sarepta
               ,
               by
               Elias
               .
               The
               2.
               of
               the
               Shunamite's
               Son
               ,
               by
               Elisha
               .
               The
               3.
               of
               the
               Souldier
               who
               touch'd
               the
               bones
               of
               that
               Prophet
               .
               The
               4.
               of
               the
               Daughter
               of
               the
               Ruler
               of
               the
               Synagogue
               .
               The
               5.
               of
               the
               Widows
               Son
               of
               Naim
               .
               The
               6.
               of
               Lazarus
               .
               And
               the
               7.
               of
               our
               Lord.
               The
               Rabbins
               say
               that
               God
               employ'd
               the
               power
               of
               this
               Number
               to
               make
               Samuel
               so
               great
               as
               he
               was
               ;
               his
               name
               answering
               in
               value
               of
               the
               Letters
               to
               the
               Hebrew
               word
               which
               signifies
               seven
               ;
               whence
               Hannah
               his
               Mother
               ,
               in
               her
               thanks
               to
               God
               ,
               saith
               ,
               
                 That
                 the
                 barren
                 had
                 brought
                 forth
                 seven
                 .
                 Solomon
              
               spent
               seven
               years
               in
               building
               Gods
               Temple
               .
               Jacob
               serv'd
               seven
               years
               for
               Leah
               ,
               and
               as
               many
               for
               Rachel
               .
               The
               wall
               of
               Jericho
               fell
               down
               at
               the
               sound
               of
               Joshuah's
               seven
               Trumpets
               ,
               after
               the
               Israelites
               had
               gone
               seven
               times
               about
               it
               on
               the
               seventh
               day
               .
               Nabuchadononosor
               did
               penance
               for
               his
               pride
               seven
               years
               amongst
               the
               beasts
               .
               Moreover
               ,
               there
               are
               seven
               Penitential
               Psalms
               .
               The
               Nile
               and
               the
               Danow
               have
               seven
               mouths
               .
               There
               are
               seven
               hills
               at
               
                 Rome
                 ,
                 Prague
              
               ,
               and
               
                 Constantinople
                 .
                 Noah
              
               entred
               into
               the
               Ark
               with
               seven
               persons
               ,
               and
               seven
               pairs
               of
               all
               clean
               Animals
               .
               After
               seven
               dayes
               the
               waters
               fell
               from
               Heaven
               during
               seven
               times
               seven
               dayes
               .
               On
               the
               seventh
               moneth
               the
               Ark
               rested
               upon
               the
               Mountain
               of
               Ararat
               .
               The
               Ecclesiastes
               limits
               mourning
               to
               seven
               dayes
               .
               There
               were
               seven
               years
               of
               plenty
               ,
               and
               as
               many
               of
               famine
               ,
               in
               Aegypt
               .
               There
               were
               seven
               Lamps
               in
               the
               Tabernacle
               ,
               typifying
               seven
               gifts
               of
               the
               Spirit
               .
               The
               Jews
               ate
               unleavened
               bread
               seven
               dayes
               ;
               and
               as
               many
               celebrated
               the
               Feast
               of
               Tabernacles
               .
               They
               let
               their
               land
               rest
               every
               seventh
               year
               ,
               and
               after
               seven
               times
               seven
               had
               their
               Jubilee
               .
               The
               strength
               of
               Sampson
               lay
               in
               seven
               locks
               of
               his
               Hair.
               There
               are
               seven
               Sacraments
               in
               the
               Church
               ,
               as
               in
               Heaven
               seven
               Planets
               ,
               
               seven
               Pleiades
               ,
               seven
               Stars
               in
               the
               two
               Bears
               .
               The
               Periodical
               course
               of
               the
               Moon
               is
               made
               in
               four
               times
               seven
               days
               ,
               at
               each
               of
               which
               septenaries
               ,
               it
               changes
               its
               face
               .
               In
               brief
               ,
               there
               were
               seven
               miracles
               of
               the
               World
               ,
               and
               seven
               Sages
               of
               Greece
               .
               There
               are
               seven
               Electors
               ,
               seven
               liberal
               Arts
               ,
               seven
               pairs
               of
               Nerves
               ,
               seven
               Orifices
               serving
               for
               gates
               to
               the
               Senses
               :
               Natural
               sleep
               is
               limited
               to
               seven
               hours
               ;
               and
               this
               Number
               is
               by
               some
               justly
               esteem'd
               the
               knot
               ,
               or
               principal
               band
               of
               all
               things
               ,
               and
               the
               symbol
               of
               Nature
               .
            
             
               The
               Fifth
               said
               ,
               It
               was
               not
               without
               cause
               that
               Augustus
               was
               so
               extreamly
               fearful
               of
               the
               Climactericals
               ,
               that
               when
               he
               had
               pass'd
               his
               63d
               year
               ,
               he
               writ
               in
               great
               joy
               to
               all
               his
               friends
               ;
               but
               he
               dy'd
               in
               the
               second
               Climacterick
               after
               ,
               his
               77th
               year
               ,
               consisting
               of
               eleven
               septenaries
               ,
               which
               was
               also
               fatal
               to
               
                 Tiberius
                 ,
                 Severus
                 ,
                 T.
                 Livius
                 ,
                 Empedocles
                 ,
              
               S.
               
                 Augustin
                 ,
                 Bessarion
              
               ;
               as
               the
               sixty
               third
               was
               to
               
                 Aristotle
                 ,
                 Cicero
              
               (
               who
               also
               was
               banish'd
               in
               his
               Climacterick
               of
               49
               )
               
                 Demosthenes
                 ,
                 Trajan
                 ,
                 Adrian
                 ,
                 Constantine
                 ,
              
               S.
               Bernard
               ,
               the
               blessed
               Virgin
               ,
               and
               many
               others
               .
               And
               the
               next
               Climacterick
               of
               70
               ,
               to
               three
               of
               the
               Sages
               of
               Greece
               ,
               to
               
                 Marius
                 ,
                 Vespasian
                 ,
                 Antoninus
                 ,
                 Golienus
                 ,
                 David
                 ,
              
               who
               was
               also
               driven
               from
               his
               Kingdom
               by
               his
               Son
               ,
               at
               his
               sixty
               third
               year
               ;
               and
               committed
               his
               adultery
               and
               homicide
               at
               his
               forty
               nineth
               ;
               both
               climactericals
               .
               And
               as
               much
               might
               be
               observ'd
               of
               the
               fates
               and
               actions
               of
               other
               men
               ,
               were
               regard
               had
               of
               them
               .
               Our
               first
               Father
               dy'd
               at
               the
               age
               of
               931
               years
               ,
               which
               was
               climacterical
               to
               him
               ,
               because
               it
               contains
               in
               it self
               seven
               times
               133.
               
               Lamech
               dy'd
               at
               777
               years
               ,
               climacterical
               likewise
               ,
               as
               Abraham
               dy'd
               at
               175
               ,
               which
               contains
               25
               times
               seven
               .
               Jacob
               at
               147
               ,
               consisting
               of
               21
               times
               seven
               ;
               Judas
               at
               119
               ,
               made
               of
               17
               times
               seven
               ;
               the
               power
               of
               which
               Climactericals
               many
               make
               to
               extend
               to
               the
               duration
               of
               States
               ,
               which
               Plato
               conceiv'd
               not
               to
               be
               much
               above
               70
               weeks
               of
               years
               .
            
             
               The
               Sixth
               said
               ,
               That
               regular
               changes
               proceeding
               necessarily
               from
               a
               regular
               cause
               ,
               and
               no
               motion
               being
               exactly
               regular
               in
               all
               nature
               but
               that
               of
               the
               Heavens
               ;
               supposing
               there
               be
               climacterical
               years
               ,
               and
               not
               so
               many
               deaths
               and
               remarkable
               accidents
               in
               all
               the
               other
               numbers
               of
               days
               ,
               moneths
               and
               years
               ,
               had
               they
               been
               all
               as
               carefully
               observ'd
               as
               some
               of
               them
               have
               been
               )
               their
               power
               of
               alteration
               cannot
               but
               be
               ascrib'd
               to
               the
               celestial
               bodies
               .
               That
               which
               befalls
               us
               every
               seventh
               year
               arises
               hence
               ;
               as
               every
               Planet
               rules
               its
               hour
               ,
               so
               it
               makes
               every
               day
               ,
               moneth
               ,
               and
               year
               septenary
               ;
               beginning
               by
               Saturn
               ,
               and
               ending
               at
               the
               Moon
               ,
               which
               governs
               the
               seventh
               ,
               and
               therein
               causes
               all
               mutations
               ,
               which
               acquire
               malignity
               by
               the
               approach
               of
               Saturn
               presiding
               again
               over
               the
               eighth
               ;
               which
               is
               the
               cause
               why
               births
               in
               the
               eighth
               moneth
               are
               seldom
               vital
               .
            
          
           
             
               II.
               Of
               Shame
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               the
               Passions
               consider
               evil
               and
               good
               not
               only
               absolutely
               ,
               but
               also
               under
               certain
               
               differences
               .
               Desire
               hath
               regard
               to
               absent
               good
               ,
               not
               in
               general
               ,
               but
               in
               particular
               ;
               sometimes
               under
               the
               respect
               of
               Riches
               ,
               and
               then
               't
               is
               call'd
               Covetousness
               ;
               sometimes
               of
               Honour
               ,
               and
               then
               't
               is
               call'd
               Ambition
               ;
               sometimes
               of
               Beauties
               ,
               and
               then
               't
               is
               an
               amorous
               inclination
               .
               So
               grief
               looks
               upon
               present
               evil
               ;
               if
               it
               be
               in
               another
               ,
               it
               causes
               compassion
               in
               us
               ;
               if
               in
               our selves
               ,
               and
               apprehended
               prejudicial
               to
               our
               honour
               ,
               it
               causes
               shame
               ,
               which
               is
               a
               grief
               for
               an
               evil
               which
               we
               judge
               brings
               ignominy
               to
               us
               ;
               a
               grief
               so
               much
               the
               greater
               ,
               in
               that
               no
               offence
               goes
               more
               to
               the
               quick
               then
               that
               which
               touches
               our
               reputation
               .
               It
               occasion'd
               the
               death
               of
               a
               Sophist
               ,
               because
               he
               could
               not
               answer
               a
               question
               ;
               and
               of
               Homer
               ,
               because
               he
               could
               not
               resolve
               the
               riddle
               of
               the
               Fishers
               ;
               and
               of
               others
               also
               ,
               upon
               their
               having
               been
               non-plus'd
               in
               publick
               .
               For
               as
               nothing
               is
               more
               honorable
               then
               vertue
               and
               knowledge
               ;
               so
               nothing
               is
               so
               ignominious
               as
               ignorance
               and
               vice
               ,
               nor
               (
               consequently
               )
               that
               makes
               us
               so
               much
               asham'd
               ;
               being
               reproaches
               of
               our
               falling
               short
               of
               our
               end
               ,
               (
               which
               is
               ,
               to
               understand
               and
               to
               will
               )
               and
               so
               of
               being
               less
               then
               men
               ;
               but
               (
               as
               Plato
               said
               )
               Monsters
               of
               nature
               .
               But
               amongst
               all
               the
               vices
               ,
               Nature
               hath
               render'd
               none
               so
               shameful
               as
               that
               of
               lasciviousness
               ,
               whereof
               not
               only
               the
               act
               ,
               but
               also
               the
               gestures
               and
               signs
               cause
               shame
               .
               Hence
               an
               immodest
               or
               ambiguous
               word
               ,
               and
               a
               fix'd
               look
               ,
               make
               women
               and
               children
               blush
               ,
               whom
               shame
               becomes
               very
               well
               ,
               being
               the
               guard
               of
               chastity
               ,
               and
               the
               colour
               of
               vertue
               ;
               as
               it
               ill
               becomes
               old
               men
               ,
               and
               persons
               confirm'd
               in
               vertue
               ,
               who
               ought
               not
               to
               commit
               any
               thing
               whereof
               they
               may
               be
               asham'd
               .
            
             
               The
               Second
               said
               ,
               That
               shame
               is
               either
               before
               vice
               and
               the
               infamy
               which
               follows
               it
               ,
               or
               after
               both
               .
               In
               the
               first
               sence
               ,
               shame
               is
               a
               fear
               of
               dishonour
               .
               In
               the
               second
               ,
               't
               is
               a
               grief
               for
               being
               fallen
               thereinto
               .
               Neither
               of
               the
               two
               is
               ever
               wthout
               love
               of
               honesty
               ,
               but
               lies
               between
               the
               two
               extreams
               ,
               or
               sottish
               and
               rustick
               bashfulness
               on
               the
               one
               side
               ,
               and
               impudence
               on
               the
               other
               .
               The
               former
               is
               found
               in
               those
               who
               are
               asham'd
               of
               vertue
               ,
               or
               cannot
               deny
               any
               thing
               ,
               although
               it
               be
               contrary
               to
               honesty
               ,
               good
               manners
               ,
               and
               their
               own
               will
               ;
               or
               in
               such
               who
               cannot
               look
               a
               man
               in
               the
               face
               ,
               which
               although
               frequently
               an
               obstacle
               to
               brave
               actions
               ,
               yet
               is
               a
               common
               token
               of
               a
               good
               soul
               ,
               rather
               inclin'd
               to
               honesty
               then
               to
               vice
               ;
               like
               Edler
               and
               other
               wild
               herbs
               ,
               which
               being
               good
               for
               nothing
               ,
               and
               hindring
               the
               growth
               of
               others
               ,
               are
               yet
               signs
               of
               a
               good
               soil
               .
               On
               the
               contrary
               ,
               impudence
               is
               the
               symptome
               of
               a
               soul
               extreamly
               deprav'd
               ;
               the
               defect
               of
               inward
               grief
               ,
               which
               comes
               from
               the
               perversion
               of
               the
               Intellect
               ,
               and
               the
               loss
               of
               Conscience
               ,
               rendring
               the
               maladies
               of
               the
               soul
               incurable
               ,
               as
               insensibility
               makes
               those
               of
               the
               body
               desperate
               .
               But
               modesty
               and
               true
               shame
               fears
               true
               dishonours
               ,
               and
               is
               griev'd
               for
               them
               ;
               having
               this
               of
               vertue
               ,
               which
               the
               greater
               it
               is
               ,
               the
               more
               it
               fears
               things
               greatly
               formidable
               and
               infamous
               ,
               such
               as
               vice
               ,
               and
               its
               concomitant
               ,
               ignominy
               ,
               are
               :
               but
               not
               much
               other
               things
               ,
               which
               depend
               only
               on
               the
               imagination
               ,
               and
               are
               not
               any
               
               way
               dishonest
               of
               themselves
               ;
               in
               which
               't
               is
               poorness
               of
               mind
               to
               blush
               .
               Thus
               
                 S.
                 Paul
              
               saith
               he
               was
               not
               asham'd
               of
               the
               Gospel
               .
               And
               our
               Lord
               ,
               that
               they
               who
               shall
               be
               asham'd
               of
               him
               before
               men
               ,
               he
               will
               deny
               them
               before
               his
               Father
               .
               For
               ,
               to
               speak
               truth
               ,
               we
               ought
               not
               to
               be
               asham'd
               of
               any
               thing
               but
               vice
               and
               its
               effects
               .
               Before
               sin
               ,
               our
               first
               Parents
               knew
               not
               what
               it
               was
               to
               be
               asham'd
               ;
               but
               after
               it
               they
               were
               asham'd
               of
               their
               nakedness
               ,
               the
               same
               sense
               whereof
               remains
               to
               all
               their
               posterity
               .
            
             
               The
               Third
               said
               ,
               As
               some
               things
               are
               of
               themselves
               shameful
               ,
               because
               they
               are
               vicious
               ;
               so
               some
               are
               not
               shameful
               saving
               at
               certain
               times
               and
               places
               ,
               to
               which
               the
               customs
               of
               each
               Country
               ,
               for
               the
               most
               part
               ,
               give
               Law
               :
               others
               are
               always
               so
               ,
               although
               of
               themselves
               lawful
               ,
               and
               far
               from
               being
               vicious
               ;
               as
               those
               things
               which
               civility
               and
               honesty
               forbid
               to
               do
               publickly
               ;
               whence
               Diogenes
               merited
               the
               name
               of
               Dog
               for
               transgressing
               those
               laws
               of
               seemliness
               .
               For
               as
               honour
               is
               drawn
               not
               only
               from
               vertue
               ,
               but
               from
               many
               other
               circumstances
               ,
               which
               for
               the
               most
               part
               depend
               upon
               the
               opinion
               of
               men
               who
               dispose
               of
               this
               honour
               ,
               so
               doth
               dishonour
               and
               the
               shame
               which
               follows
               it
               .
            
             
               The
               Fourth
               said
               ,
               That
               shame
               is
               not
               a
               passion
               (
               as
               neither
               compassion
               nor
               emulation
               )
               because
               it
               hath
               no
               vertue
               which
               regulates
               its
               disorders
               ;
               much
               less
               a
               vertue
               ,
               not
               being
               firm
               ,
               and
               constant
               ,
               but
               a
               simple
               motion
               to
               good
               ,
               and
               a
               slight
               impression
               of
               honesty
               in
               the
               will
               and
               affections
               ,
               produc'd
               either
               by
               nature
               or
               custom
               ,
               and
               not
               yet
               so
               firmly
               rooted
               as
               vertue
               ;
               whence
               it
               is
               very
               mutable
               and
               incertain
               .
               For
               we
               are
               asham'd
               of
               being
               too
               tall
               or
               too
               low
               ,
               commended
               or
               blam'd
               ,
               yea
               we
               blush
               no
               less
               for
               defects
               which
               cannot
               be
               imputed
               to
               us
               ,
               as
               mean
               extraction
               ,
               or
               some
               corporal
               imperfection
               which
               we
               cannot
               mend
               ,
               then
               we
               do
               for
               being
               found
               lyars
               or
               surpriz'd
               in
               some
               other
               fault
               .
               To
               which
               inconstancy
               is
               the
               agitation
               of
               the
               blood
               and
               spirits
               to
               be
               referr'd
               ,
               whose
               tincture
               diffus'd
               in
               the
               face
               betrays
               our
               dissimulation
               in
               spite
               of
               us
               .
            
          
        
         
           
             CONFERENCE
             LXXI
             .
          
           
             
               I.
               Why
               motion
               produces
               heat
               .
               II.
               Of
               Chastity
               .
            
          
           
             
               I.
               Why
               motion
               produces
               heat
               .
            
             
               LOcal
               motion
               is
               not
               only
               the
               most
               common
               ,
               but
               likewise
               the
               most
               noble
               of
               all
               ,
               since
               't
               is
               not
               found
               in
               animals
               till
               they
               have
               acquir'd
               their
               perfection
               .
               Besides
               ,
               it
               produces
               heat
               ,
               the
               noblest
               and
               most
               active
               of
               all
               qualities
               ;
               upon
               this
               account
               Physians
               enjoyn
               exercise
               to
               discuss
               cold
               and
               phlegmatick
               humours
               ;
               because
               animal
               motion
               cannot
               be
               perform'd
               without
               spirits
               ,
               and
               these
               being
               of
               an
               igneous
               nature
               calefie
               all
               the
               parts
               towards
               which
               they
               flow
               .
               But
               being
               motion
               produces
               heat
               in
               life-less
               
               things
               too
               ,
               't
               is
               harder
               to
               render
               a
               reason
               of
               this
               effect
               in
               them
               then
               in
               animals
               .
               Thus
               Arrows
               have
               been
               seen
               to
               become
               〈◊〉
               by
               the
               swiftness
               of
               their
               flight
               .
               Millers
               turn
               part
               of
               their
               〈◊〉
               upon
               the
               axle-tree
               of
               their
               wheel
               ,
               otherwise
               it
               would
               be
               on
               fire
               ▪
               and
               Waggoners
               ,
               as
               well
               for
               this
               purpose
               as
               to
               facilitate
               their
               turning
               ,
               grease
               their
               wheels
               ,
               thereby
               to
               remedy
               the
               dryness
               of
               the
               axle-tree
               which
               disposes
               the
               same
               to
               ignition
               .
               Those
               that
               hold
               it
               for
               a
               Principle
               ,
               That
               motion
               heats
               ,
               account
               is
               as
               absurd
               to
               inquire
               the
               cause
               thereof
               ,
               as
               to
               ask
               why
               fire
               do's
               so
               .
               But
               without
               ground
               ,
               since
               every
               motion
               heats
               not
               ;
               that
               of
               inanimate
               bodies
               if
               slow
               ,
               produces
               no
               heat
               ,
               but
               only
               when
               it
               is
               swift
               :
               't
               is
               requisite
               too
               that
               the
               bodies
               be
               solid
               ;
               otherwise
               we
               see
               motion
               cools
               water
               and
               air
               ,
               and
               hinders
               their
               corruption
               ,
               which
               proceeds
               from
               heat
               .
               This
               argues
               that
               it
               cannot
               be
               a
               principle
               ;
               for
               a
               principle
               must
               hold
               good
               in
               all
               subjects
               ,
               and
               be
               such
               as
               no
               instance
               can
               be
               brought
               against
               it
               .
               Such
               heat
               therefore
               comes
               from
               the
               attrition
               of
               the
               air
               ,
               which
               being
               rarefi'd
               beyond
               what
               its
               nature
               permits
               ,
               waxes
               hot
               ,
               and
               sometimes
               is
               turn'd
               into
               fire
               ,
               wherewith
               it
               symbolizes
               upon
               the
               account
               of
               its
               heat
               ;
               as
               ,
               on
               the
               contrary
               ,
               when
               the
               same
               air
               is
               too
               much
               condens'd
               ,
               't
               is
               resolv'd
               into
               water
               ,
               wherewith
               also
               it
               symbolizes
               by
               it
               moisture
               .
               For
               as
               there
               are
               terms
               of
               quantity
               in
               all
               mix'd
               bodies
               ;
               so
               in
               all
               simple
               bodies
               there
               are
               terms
               of
               rarity
               and
               density
               ,
               beyond
               which
               the
               Element
               cannot
               preserve
               it self
               ,
               without
               admitting
               vacuity
               ,
               when
               it
               is
               more
               rare
               then
               its
               matter
               can
               endure
               ;
               or
               without
               penetration
               of
               dimension
               ,
               when
               it
               hath
               more
               matter
               then
               it
               needeth
               .
            
             
               The
               Second
               said
               ,
               That
               to
               ascribe
               that
               heat
               caus'd
               by
               motion
               to
               the
               air
               inflam'd
               and
               turn'd
               into
               fire
               by
               attrition
               and
               attenuation
               of
               its
               parts
               ,
               is
               to
               explicate
               a
               manifest
               thing
               by
               one
               more
               obscure
               ,
               and
               whereupon
               all
               are
               not
               agreed
               ;
               such
               is
               the
               transmutation
               of
               one
               element
               into
               another
               .
               'T
               is
               Therefore
               more
               probable
               that
               this
               heat
               is
               not
               produc'd
               anew
               ,
               but
               is
               the
               same
               which
               is
               in
               all
               mix'd
               bodies
               ,
               wherein
               there
               is
               an
               elementary
               fire
               ;
               which
               being
               buri'd
               ,
               and
               (
               as
               't
               were
               )
               intangled
               in
               the
               bonds
               of
               the
               other
               Elements
               ,
               appears
               not
               unless
               it
               be
               excited
               by
               motion
               .
               As
               in
               putrefaction
               the
               same
               heat
               being
               attracted
               by
               the
               outward
               heat
               of
               the
               air
               ,
               becomes
               perceptible
               by
               the
               sense
               .
               And
               as
               those
               that
               have
               drawn
               a
               Landskip
               in
               distemper
               upon
               a
               table
               of
               oyl
               ,
               coming
               to
               wash
               the
               table
               ,
               make
               the
               first
               draught
               appear
               which
               before
               was
               hid
               ;
               or
               as
               the
               earth
               of
               a
               Mine
               which
               contains
               Gold
               or
               Silver
               ,
               being
               wash'd
               ,
               exhibites
               these
               Metals
               visible
               ,
               but
               produces
               them
               not
               anew
               ,
               because
               they
               were
               there
               before
               :
               so
               motion
               do's
               not
               make
               ,
               but
               discover
               heat
               ,
               introducing
               a
               disposition
               in
               the
               subject
               by
               friction
               ,
               rarefying
               and
               drying
               the
               surfaces
               of
               two
               contiguous
               bodies
               ;
               which
               two
               qualities
               being
               proper
               to
               receive
               the
               impression
               of
               fire
               ,
               are
               also
               more
               so
               to
               make
               that
               appear
               which
               is
               in
               all
               bodies
               not
               only
               potentially
               ,
               but
               likewise
               actually
               .
               For
               if
               't
               were
               the
               air
               included
               between
               two
               bodies
               rub'd
               and
               mov'd
               
               with
               violence
               ,
               it
               would
               follow
               that
               every
               sort
               of
               body
               would
               be
               apt
               to
               produce
               fire
               ,
               and
               especially
               the
               most
               aerious
               ,
               as
               being
               most
               inflammable
               .
               Moreover
               ,
               nothing
               hindring
               but
               that
               two
               Spheres
               may
               be
               so
               contiguous
               ,
               as
               the
               Celestial
               are
               ,
               that
               there
               can
               be
               no
               air
               between
               them
               ,
               yet
               they
               might
               nevertheless
               be
               mov'd
               and
               heated
               ,
               yea
               much
               more
               then
               if
               there
               were
               air
               interpos'd
               between
               them
               .
            
             
               The
               Third
               said
               ,
               As
               a
               form
               cannot
               be
               receiv'd
               into
               any
               subject
               without
               previous
               dispositions
               ,
               so
               when
               they
               are
               present
               they
               suddenly
               snatch
               the
               form
               to
               themselves
               .
               Those
               of
               fire
               are
               rarity
               ,
               lightness
               and
               dryness
               ;
               of
               which
               the
               more
               bodies
               partake
               ,
               the
               more
               they
               will
               be
               susceptible
               of
               the
               nature
               of
               fire
               .
               Therefore
               what
               is
               capable
               of
               being
               heated
               by
               motion
               must
               be
               dry
               not
               moist
               ;
               whence
               fire
               is
               never
               produced
               by
               water
               ,
               any
               more
               then
               of
               air
               agitated
               ,
               by
               reason
               of
               their
               excessive
               humidity
               ,
               perfectly
               contrary
               to
               the
               dryness
               of
               fire
               .
               But
               that
               which
               is
               extreamly
               dry
               is
               half
               fire
               ,
               needing
               no
               more
               but
               to
               become
               hot
               ,
               as
               happens
               necessarily
               when
               it
               is
               rarefi'd
               and
               attenuated
               by
               motion
               ,
               and
               consequently
               inflam'd
               ;
               every
               substance
               extreamly
               tenuious
               and
               dry
               being
               igneous
               ,
               since
               in
               the
               order
               of
               nature
               all
               matter
               necessarily
               receives
               the
               form
               whereof
               it
               hath
               all
               the
               dispositions
               .
               For
               there
               being
               a
               separation
               and
               divulsion
               of
               parts
               made
               in
               every
               sort
               of
               motion
               ,
               as
               is
               seen
               in
               water
               when
               it
               falls
               from
               on
               high
               ,
               it
               follows
               that
               they
               are
               render'd
               more
               rare
               ,
               and
               capable
               of
               being
               converted
               into
               fire
               .
            
             
               The
               Fourth
               said
               ,
               That
               motion
               ,
               rarity
               ,
               and
               heat
               ordinarily
               follow
               ,
               and
               are
               the
               causes
               one
               of
               another
               .
               Thus
               the
               Heavens
               by
               their
               rapid
               motion
               excite
               heat
               in
               all
               sublunary
               bodies
               ;
               and
               this
               heat
               ,
               as
               't
               is
               its
               property
               ,
               opening
               the
               parts
               ,
               rarefies
               the
               whole
               .
               Water
               receiving
               the
               rayes
               of
               the
               Sun
               is
               mov'd
               and
               agitated
               by
               them
               ;
               this
               motion
               produces
               rarity
               ;
               this
               ,
               heat
               ;
               which
               makes
               the
               subtilest
               parts
               ascend
               upwards
               :
               as
               ,
               on
               the
               contrary
               ,
               heat
               being
               the
               most
               active
               quality
               ,
               is
               the
               cause
               of
               motion
               ;
               this
               ,
               of
               rarity
               ,
               by
               collision
               attenuating
               the
               mov'd
               parts
               .
               So
               that
               motion
               is
               not
               more
               the
               cause
               of
               heat
               ,
               then
               this
               is
               of
               motion
               .
            
             
               The
               Fifth
               said
               ,
               That
               heat
               and
               fire
               (
               which
               is
               only
               an
               excess
               of
               heat
               )
               are
               produc'd
               four
               ways
               ;
               by
               propagation
               ,
               union
               ,
               putrefaction
               ,
               and
               motion
               .
               In
               the
               first
               way
               ,
               one
               way
               generates
               another
               fire
               ;
               a
               thing
               common
               to
               it
               with
               all
               other
               bodies
               in
               nature
               ,
               which
               is
               so
               fruitful
               that
               even
               the
               least
               things
               produce
               their
               like
               .
               In
               the
               second
               manner
               ,
               when
               the
               Sun-beams
               are
               reflected
               by
               bellow
               glasses
               ,
               they
               burn
               in
               the
               point
               of
               union
               ,
               provided
               the
               matter
               be
               not
               white
               ,
               because
               whitenesse
               takes
               away
               the
               reason
               upon
               which
               they
               burn
               ,
               which
               is
               their
               uniting
               ;
               whereas
               white
               disunites
               and
               disgregates
               the
               rayes
               .
               To
               which
               manner
               that
               of
               antiperistasis
               is
               also
               to
               be
               referr'd
               ,
               when
               external
               cold
               causes
               such
               a
               union
               of
               the
               degrees
               of
               heat
               ,
               that
               it
               becomes
               inflam'd
               .
               The
               third
               cause
               of
               heat
               is
               putrefaction
               proceeding
               from
               disunion
               of
               the
               Elements
               ;
               amongst
               which
               fire
               being
               the
               most
               active
               becomes
               
               becomes
               also
               more
               sensible
               to
               us
               .
               The
               last
               is
               motion
               ,
               by
               which
               bodies
               rub'd
               or
               clash'd
               one
               against
               another
               ,
               take
               fire
               by
               reason
               of
               the
               Sulphur
               contain'd
               in
               them
               ,
               which
               alone
               is
               inflamable
               ;
               as
               we
               see
               Marble
               and
               Free-stone
               yield
               not
               fire
               as
               Flints
               do
               ,
               whose
               smell
               after
               the
               blew
               seems
               sulphureous
               .
               For
               if
               only
               the
               air
               be
               fir'd
               ,
               whence
               comes
               it
               ,
               that
               in
               striking
               the
               steel
               the
               sparkles
               of
               fire
               fall
               downwards
               ,
               contrary
               to
               the
               nature
               of
               fire
               ,
               which
               ascends
               ?
               besides
               ,
               the
               air
               would
               be
               turn'd
               into
               flames
               ,
               not
               into
               sparkles
               ,
               and
               two
               stones
               rub'd
               one
               against
               the
               other
               would
               cause
               as
               much
               fire
               as
               steel
               and
               the
               flint
               ,
               or
               other
               stones
               ,
               out
               of
               whose
               substance
               these
               igneous
               particles
               are
               struck
               .
               Whence
               ,
               according
               to
               their
               differences
               ,
               they
               make
               different
               sparkles
               ;
               If
               the
               stones
               be
               hard
               ,
               and
               struck
               strongly
               ,
               they
               render
               a
               sprightly
               fire
               ;
               if
               soft
               ,
               they
               either
               render
               none
               at
               all
               ,
               or
               such
               as
               is
               less
               vigorous
               .
               Moreover
               ,
               the
               observations
               of
               fire
               issuing
               forth
               upon
               the
               rubbing
               of
               a
               Lyon's
               bones
               ,
               as
               also
               Laurel
               and
               Ivy
               ,
               and
               Crystal
               with
               Chalcedon
               ;
               and
               that
               which
               comes
               from
               stroking
               the
               back
               of
               a
               Cat
               in
               the
               dark
               ,
               and
               from
               the
               casting
               a
               drop
               of
               rectifi'd
               oyl
               of
               Vitriol
               into
               cold
               water
               ,
               evidence
               that
               this
               fire
               is
               produc'd
               out
               of
               the
               bosom
               of
               the
               matter
               which
               is
               more
               dispos'd
               thereunto
               then
               any
               other
               ,
               not
               from
               the
               encompassing
               air
               .
               But
               that
               which
               serves
               most
               to
               shew
               that
               't
               is
               from
               the
               matter
               this
               fire
               of
               motion
               comes
               ,
               is
               the
               duration
               of
               the
               Heavens
               ,
               which
               being
               in
               all
               probability
               solid
               ,
               would
               have
               been
               set
               on
               fire
               ,
               were
               it
               not
               that
               they
               are
               not
               of
               a
               combustible
               matter
               ,
               nor
               apt
               to
               conceive
               fire
               ;
               for
               how
               little
               soever
               that
               heat
               were
               ,
               there
               would
               be
               more
               neer
               the
               Sphere
               of
               the
               Moon
               then
               at
               the
               Centre
               of
               the
               Earth
               ;
               and
               nevertheless
               the
               air
               is
               frozen
               while
               heat
               causes
               corruptions
               and
               generations
               upon
               the
               earth
               ,
               and
               at
               the
               centre
               of
               it
               ;
               and
               this
               heat
               having
               been
               always
               encreasing
               ,
               as
               is
               that
               of
               the
               motion
               ,
               would
               be
               insupportable
               .
            
          
           
             
               II.
               Of
               Chastity
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               Reason
               regulates
               the
               inclinations
               of
               the
               appetite
               by
               the
               vertues
               ,
               amongst
               which
               temperance
               serves
               to
               moderate
               that
               of
               eating
               by
               abstinence
               ;
               and
               of
               drinking
               ,
               by
               sobriety
               ;
               as
               also
               the
               concupiscence
               of
               the
               flesh
               by
               chastity
               ,
               which
               is
               more
               excellent
               then
               the
               two
               former
               ,
               in
               that
               its
               business
               lies
               with
               more
               powerful
               adversaries
               which
               assail
               it
               without
               as
               well
               as
               within
               ,
               by
               so
               many
               avenues
               as
               there
               are
               senses
               ;
               amongst
               which
               the
               hearing
               and
               sight
               receiving
               the
               poyson
               of
               glances
               ,
               and
               words
               ,
               cause
               chastity
               to
               stagger
               and
               languish
               ;
               but
               it
               receives
               the
               deadly
               blow
               when
               the
               touch
               surrenders
               it self
               to
               the
               inchantment
               of
               kisses
               ,
               and
               the
               other
               delights
               which
               follow
               them
               .
               Moreover
               ,
               the
               necessity
               of
               natural
               actions
               being
               the
               standard
               of
               pleasure
               ,
               and
               generation
               which
               concerns
               the
               general
               being
               more
               necessary
               then
               nutrition
               which
               relates
               only
               to
               the
               particular
               ,
               it
               hath
               also
               more
               pleasure
               ;
               and
               ,
               consequently
               ,
               being
               more
               hard
               to
               withstand
               ,
               chastity
               which
               surmounts
               it
               ,
               not
               only
               deserves
               Palmes
               and
               Triumphs
               in
               the
               other
               
               world
               ,
               but
               also
               in
               this
               hath
               been
               rewarded
               by
               God
               with
               the
               gift
               of
               Prophecy
               in
               the
               Sibyls
               ,
               and
               is
               honour'd
               by
               all
               ,
               even
               the
               most
               wicked
               for
               its
               rarity
               ;
               which
               made
               the
               Poet
               say
               ,
               that
               there
               was
               none
               in
               his
               time
               chaste
               but
               she
               that
               had
               not
               been
               tempted
               .
               Now
               Chastity
               is
               of
               three
               sorts
               ,
               Virgineal
               ,
               Conjugal
               ,
               and
               that
               of
               Widows
               ;
               to
               which
               the
               Fathers
               attribute
               what
               is
               said
               of
               the
               grains
               of
               Corn
               ,
               which
               brought
               forth
               ,
               one
               a
               hundred
               ;
               other
               ,
               thirty
               ;
               and
               other
               ,
               sixty
               .
               For
               Virgineal
               Chastity
               ,
               in
               either
               sex
               ,
               consisting
               in
               integrity
               of
               body
               ,
               and
               purity
               of
               soul
               ,
               and
               in
               a
               firm
               purpose
               to
               abstain
               from
               all
               sort
               of
               carnal
               pleasures
               ,
               the
               better
               to
               attend
               divine
               service
               ,
               is
               more
               worthy
               then
               the
               other
               two
               ,
               and
               prefer'd
               before
               any
               other
               condition
               by
               S.
               Paul
               ,
               who
               counsels
               every
               one
               to
               desire
               to
               be
               like
               him
               in
               this
               point
               .
               Hence
               the
               Church
               hath
               chosen
               it
               ,
               and
               is
               so
               immutably
               affected
               to
               it
               ,
               to
               the
               end
               souls
               freed
               from
               worldly
               care
               might
               be
               more
               at
               leisure
               for
               divine
               things
               ,
               from
               which
               Matrimony
               extreamly
               diverts
               .
               The
               chastity
               of
               Widows
               hath
               ,
               for
               pattern
               ,
               the
               Turtle
               and
               the
               Raven
               ,
               who
               having
               lost
               their
               mates
               live
               nine
               ages
               of
               men
               without
               coupling
               with
               others
               ;
               and
               the
               Apostle
               saith
               ,
               Widows
               in
               deed
               are
               worthy
               of
               double
               honour
               .
               The
               Conjugal
               hath
               also
               made
               Penelope
               renown'd
               ,
               and
               hath
               for
               example
               the
               Etnaean
               fish
               ,
               of
               which
               the
               male
               and
               female
               never
               part
               .
            
             
               The
               Second
               said
               ,
               Virgineal
               Chastity
               is
               not
               absolutely
               vertuous
               of
               it self
               ,
               having
               been
               practis'd
               by
               Pagans
               and
               Idolaters
               ,
               who
               devoted
               themselves
               to
               their
               false
               gods
               ,
               and
               being
               found
               in
               children
               newly
               born
               :
               which
               cannot
               be
               said
               of
               vertues
               ,
               which
               are
               acquir'd
               by
               precepts
               and
               good
               manners
               ,
               not
               by
               nature
               .
               Moreover
               ,
               it
               may
               be
               lost
               without
               sin
               ,
               as
               in
               Virgins
               violated
               ,
               or
               those
               that
               are
               married
               ;
               yea
               sometimes
               with
               merit
               ,
               as
               when
               Hosea
               the
               Prophet
               took
               a
               Harlot
               to
               wife
               by
               God's
               express
               command
               .
               And
               being
               once
               lost
               ,
               it
               cannot
               be
               repair'd
               by
               repentance
               as
               other
               vertues
               may
               .
               Whence
               S.
               Jerome
               writing
               to
               Eustochium
               ,
               saith
               ,
               that
               God
               who
               is
               able
               to
               do
               all
               things
               ,
               yet
               cannot
               restore
               virginity
               .
               'T
               is
               therefore
               commendable
               so
               far
               as
               it
               is
               referr'd
               to
               God
               :
               in
               which
               case
               't
               is
               a
               most
               admirable
               thing
               ,
               and
               the
               more
               because
               't
               is
               above
               nature
               ,
               which
               by
               Marriage
               peoples
               the
               Earth
               ,
               but
               Virginity
               peoples
               Heaven
               ,
               where
               there
               shall
               be
               no
               marrying
               ,
               but
               we
               shall
               be
               as
               the
               Angels
               of
               God
               ,
               who
               being
               a
               pure
               Spirit
               ,
               loves
               purity
               above
               all
               things
               .
            
             
               The
               Third
               said
               ,
               That
               Virginity
               is
               wholly
               contrary
               to
               the
               nature
               of
               man
               ,
               who
               desires
               nothing
               so
               much
               as
               immortality
               ,
               which
               being
               not
               attainable
               in
               his
               own
               person
               he
               seeks
               in
               his
               successors
               ,
               who
               are
               part
               of
               himself
               .
               Yea
               it
               seems
               to
               have
               somewhat
               of
               insensibility
               ,
               the
               vicious
               excess
               of
               temperance
               ,
               since
               it
               wholly
               abstains
               from
               all
               pleasures
               ;
               some
               of
               which
               are
               lawful
               .
               Therefore
               Plato
               sacrific'd
               to
               Nature
               ,
               as
               if
               to
               make
               her
               satisfaction
               for
               his
               having
               continu'd
               a
               virgin
               all
               his
               life
               ;
               and
               the
               Romans
               laid
               great
               fines
               upon
               such
               as
               would
               not
               marry
               ;
               as
               on
               the
               other
               side
               ,
               they
               granted
               immunities
               to
               those
               that
               brought
               children
               
               into
               the
               world
               ;
               whence
               remains
               at
               this
               day
               the
               right
               of
               three
               ,
               four
               and
               five
               children
               ,
               observ'd
               still
               amongst
               us
               ,
               those
               that
               have
               five
               children
               being
               exempted
               from
               Wardships
               .
               Yea
               ,
               among
               the
               Jews
               it
               could
               not
               be
               without
               reproach
               ,
               since
               sterility
               was
               ignominious
               among
               them
               ,
               and
               was
               accounted
               the
               greatest
               curse
               .
               Moreover
               ,
               Marriage
               not
               only
               supplies
               Labourers
               ,
               Artisans
               ,
               Souldiers
               and
               Citizens
               to
               the
               State
               ,
               but
               Kings
               and
               Princes
               to
               the
               People
               ,
               Prelates
               and
               Pastors
               to
               the
               Church
               ,
               and
               a
               Nursery
               to
               Paradise
               ,
               which
               would
               not
               be
               peopled
               with
               Virgins
               ,
               did
               not
               the
               married
               give
               them
               being
               .
               Whence
               S.
               Austustin
               justly
               makes
               a
               Question
               ,
               Who
               merited
               most
               before
               God
               ,
               Abraham
               in
               Marriage
               ,
               or
               S.
               
                 John
                 Baptist
              
               in
               the
               Virgineal
               State.
               
            
             
               The
               Fourth
               said
               ,
               That
               being
               things
               are
               term'd
               vertuous
               when
               they
               are
               according
               to
               right
               reason
               ,
               which
               requires
               that
               we
               make
               use
               of
               means
               proportionately
               to
               their
               end
               ;
               therefore
               Virginity
               is
               a
               vertue
               ,
               and
               the
               more
               sublime
               in
               that
               it
               is
               in
               order
               to
               the
               most
               excellent
               end
               ,
               namely
               ,
               the
               contemplation
               of
               Divine
               Mysteries
               .
               For
               amongst
               the
               goods
               of
               men
               ,
               some
               are
               external
               ,
               as
               riches
               ;
               others
               of
               the
               body
               ,
               as
               health
               ;
               others
               of
               the
               soul
               ,
               amongst
               which
               those
               of
               the
               contemplative
               life
               are
               more
               excellent
               then
               those
               of
               the
               active
               .
               As
               therefore
               't
               is
               according
               to
               right
               reason
               ,
               that
               external
               goods
               are
               made
               subservient
               to
               those
               of
               the
               body
               ,
               and
               these
               to
               the
               goods
               of
               the
               soul
               ;
               so
               is
               the
               denying
               the
               pleasures
               of
               the
               body
               the
               better
               to
               intend
               the
               actions
               of
               the
               contemplative
               life
               :
               as
               Virginity
               do's
               ,
               which
               freeing
               us
               from
               carnal
               thoughts
               affords
               us
               more
               convenience
               to
               mind
               the
               things
               of
               God
               ,
               and
               to
               be
               pure
               in
               body
               and
               spirit
               .
               'T
               is
               therefore
               the
               end
               which
               makes
               Virginity
               to
               be
               vertuous
               .
               Whence
               those
               Roman
               Vestals
               ,
               and
               the
               Brachmans
               among
               the
               Indians
               ,
               who
               abstain'd
               wholly
               from
               Marriage
               ,
               nevertheless
               deserve
               the
               name
               of
               Virgins
               .
               And
               Spurina
               ,
               mention'd
               by
               
                 Valerius
                 Maximus
              
               ,
               so
               chaste
               that
               perceiving
               himself
               as
               much
               lov'd
               by
               the
               Thuscan
               Ladies
               ,
               as
               he
               was
               hated
               by
               their
               Husbands
               ,
               disfigur'd
               his
               face
               with
               voluntary
               wounds
               ,
               had
               indeed
               some
               shadow
               ,
               but
               not
               the
               body
               of
               this
               vertue
               .
               The
               invention
               of
               Gaila
               and
               Papa
               ,
               Daughters
               of
               Gisuphe
               Duke
               of
               Friuli
               ,
               was
               much
               more
               ingenious
               ;
               who
               at
               the
               sacking
               of
               their
               City
               ,
               beholding
               the
               chastity
               of
               their
               sex
               prostituted
               to
               the
               lust
               of
               the
               Souldiers
               ,
               fill'd
               their
               laps
               with
               stinking
               flesh
               ,
               whose
               bad
               smell
               kept
               those
               from
               them
               who
               would
               have
               attempted
               their
               honour
               .
            
             
               The
               fifth
               said
               ,
               That
               the
               excellence
               of
               Virgineal
               Chastity
               is
               such
               ,
               that
               it
               hath
               no
               vitious
               excess
               ;
               for
               the
               more
               we
               abstain
               from
               pleasures
               ,
               the
               more
               pure
               we
               are
               .
               And
               as
               it
               is
               blemish'd
               many
               wayes
               ,
               so
               it
               is
               preserv'd
               by
               many
               others
               .
               Amongst
               which
               ,
               is
               first
               ,
               Employment
               or
               Business
               ;
               whence
               Cupid
               ,
               in
               Lucian
               ,
               excuses
               himself
               to
               his
               Mother
               ,
               that
               he
               could
               not
               wound
               Minerva
               ,
               because
               he
               never
               found
               her
               idle
               .
               Modesty
               is
               also
               the
               Guardian
               of
               it
               ,
               as
               to
               appear
               seldome
               in
               publick
               ;
               whence
               the
               Hebrews
               call'd
               their
               
               Virgins
               Almach
               ,
               which
               signifies
               Recluses
               .
               Moreover
               ,
               dishonest
               gestures
               ,
               words
               ,
               and
               looks
               ,
               are
               to
               be
               avoided
               .
               And
               amongst
               corporeal
               means
               ,
               Abstinence
               and
               Maceration
               of
               the
               body
               ,
               are
               very
               effectual
               ;
               as
               amongst
               Aliments
               such
               as
               are
               cold
               ,
               as
               Nenuphar
               ,
               or
               Water-lilly
               ,
               (
               call'd
               therefore
               Nymphaea
               )
               and
               Lettice
               ,
               which
               the
               Pythagoreans
               for
               this
               reason
               Eunuch
               ,
               and
               under
               which
               upon
               the
               same
               account
               the
               Poets
               feign
               Venus
               to
               have
               hid
               Adonis
               .
               As
               likewise
               the
               leaves
               of
               Willows
               bruised
               ,
               the
               ashes
               of
               Tamarisk
               ,
               and
               the
               flowers
               of
               
                 Agnus
                 Castus
              
               ,
               which
               is
               a
               sort
               of
               Ozier
               ,
               so
               call'd
               by
               the
               Greeks
               ,
               because
               the
               Athenian
               Ladies
               lay
               upon
               them
               during
               the
               festivals
               of
               Ceres
               ,
               to
               represse
               the
               ardour
               of
               Love
               ,
               whereof
               ,
               they
               say
               ,
               such
               are
               not
               sensible
               as
               have
               drunk
               wine
               wherein
               the
               fish
               nam'd
               Trigla
               is
               suffocated
               ,
               or
               who
               have
               eaten
               Rue
               .
               But
               because
               these
               remedies
               are
               not
               infallible
               ,
               Origen
               took
               another
               course
               ,
               making
               himself
               actually
               an
               Eunuch
               ,
               for
               fear
               of
               losing
               that
               rare
               treasure
               of
               Virginity
               ,
               whose
               loss
               is
               both
               inestimable
               and
               irreparable
               .
            
          
        
         
           
             CONFERENCE
             LXXII
             .
          
           
             
               I.
               Of
               Thunder
               .
               II.
               Which
               of
               all
               the
               Arts
               is
               the
               most
               necessary
               .
            
          
           
             
               I.
               Of
               Thunder
               .
            
             
               AS
               Water
               and
               Earth
               are
               the
               grossest
               of
               the
               Elements
               ,
               so
               they
               receive
               most
               sensibly
               the
               actions
               of
               the
               Celestial
               Bodies
               ,
               chiefly
               the
               Sun's
               heat
               ;
               which
               exhaling
               and
               drawing
               up
               their
               purer
               parts
               ,
               vapours
               from
               the
               Water
               ,
               and
               exhalations
               from
               the
               Earth
               ,
               forms
               meteors
               of
               them
               .
               And
               as
               the
               cold
               and
               moist
               vapours
               make
               tempests
               ,
               dew
               ,
               and
               frost
               ,
               in
               the
               lower
               Region
               ;
               and
               in
               the
               middle
               ,
               clouds
               ,
               rain
               ,
               hail
               ,
               snow
               .
               Exhalations
               ,
               if
               fat
               and
               unctuous
               ,
               cause
               Comets
               in
               the
               higher
               Region
               ,
               and
               in
               the
               lower
               the
               two
               
                 Ignes
                 Fatui
              
               ;
               if
               dry
               and
               subtile
               ,
               they
               make
               Earth-quakes
               in
               the
               bowels
               of
               the
               Earth
               ;
               in
               its
               surface
               ,
               winds
               and
               tempests
               ;
               in
               the
               middle
               Region
               of
               the
               Air
               ,
               Lightning
               ,
               Fulgur
               ,
               or
               the
               Thunder-bolts
               and
               Thunder
               .
               For
               these
               three
               commonly
               follow
               and
               produce
               one
               another
               .
               Lightning
               is
               the
               coruscation
               or
               flashing
               of
               the
               matter
               inflam'd
               .
               And
               though
               produc'd
               by
               Thunder
               ,
               yet
               is
               sooner
               perceiv'd
               then
               the
               other
               heard
               ;
               because
               the
               Sight
               is
               quicker
               then
               the
               Hearing
               ,
               by
               reason
               its
               object
               ,
               the
               visible
               species
               ,
               are
               mov'd
               in
               an
               instant
               ;
               but
               sound
               successively
               ,
               because
               of
               the
               resistance
               of
               the
               Air
               ,
               its
               medium
               .
               Thunder
               is
               the
               noise
               excited
               by
               the
               shock
               and
               shattering
               of
               the
               cloud
               by
               the
               inclos'd
               exhalation
               ;
               whence
               rain
               commonly
               follows
               it
               .
               Fulgur
               is
               the
               exhalation
               inflam'd
               ,
               which
               impetuously
               breaks
               out
               at
               the
               sides
               of
               the
               cloud
               ,
               wherein
               it
               is
               oftentimes
               turn'd
               into
               a
               stone
               of
               the
               shape
               of
               a
               wedge
               ;
               the
               celestial
               heat
               then
               working
               the
               
               same
               effect
               in
               the
               cavities
               of
               the
               cloud
               that
               our
               common
               fire
               doth
               in
               crucibles
               ;
               in
               which
               equal
               portions
               of
               Sulphur
               ,
               Tartara
               ,
               and
               Antimony
               inflam'd
               ,
               turn
               into
               a
               very
               hard
               stone
               ,
               of
               the
               colour
               of
               the
               Thunder-bolt
               ,
               call'd
               
                 Regulus
                 Antimonii
              
               .
            
             
               The
               Second
               said
               ,
               As
               fire
               is
               sometimes
               produc'd
               in
               the
               Air
               without
               noise
               ,
               and
               noise
               without
               fire
               ;
               so
               a
               great
               fire
               is
               made
               there
               with
               little
               noise
               ,
               as
               when
               what
               they
               call
               a
               Falling
               Star
               passes
               through
               a
               moist
               cloud
               ,
               in
               which
               it
               makes
               a
               hissing
               like
               that
               of
               hot
               Iron
               in
               cold
               water
               ,
               whence
               Winds
               proceed
               ;
               and
               sometimes
               a
               great
               noise
               with
               little
               fire
               ;
               as
               when
               an
               Exhalation
               inflam'd
               hollows
               and
               breaks
               the
               cloud
               which
               encloses
               it
               ,
               or
               else
               impressing
               a
               violent
               and
               rapid
               motion
               upon
               it
               ,
               makes
               it
               clash
               impetuously
               against
               other
               clouds
               .
               For
               impetuousness
               supplies
               for
               hardnesse
               ,
               as
               is
               seen
               in
               Air
               which
               whistles
               when
               beaten
               by
               Winds
               ;
               there
               being
               some
               things
               which
               tension
               renders
               hard
               ,
               as
               Wind
               included
               in
               a
               foot-ball
               .
               And
               what
               is
               reported
               of
               the
               Cataracts
               of
               Nile
               ,
               whose
               waters
               make
               so
               vehement
               a
               noise
               ,
               that
               it
               renders
               the
               people
               there
               abouts
               deaf
               ,
               is
               a
               sufficient
               evidence
               that
               two
               fluid
               bodies
               clashing
               violently
               together
               ,
               make
               as
               great
               a
               sound
               as
               two
               solid
               bodies
               mov'd
               with
               lesse
               violence
               .
            
             
               The
               Third
               said
               ,
               That
               what
               is
               done
               below
               being
               the
               figure
               of
               what
               is
               done
               on
               high
               ,
               the
               one
               may
               be
               clearly
               explicated
               by
               the
               other
               .
               Wherefore
               as
               Exhalation
               with
               vapor
               makes
               metals
               in
               the
               entrails
               of
               the
               Earth
               ;
               so
               in
               the
               Air
               it
               makes
               Thunder
               ,
               whither
               they
               ascend
               together
               ,
               the
               vapor
               being
               blended
               with
               the
               Exhalation
               ;
               or
               severally
               ,
               this
               latter
               being
               set
               on
               fire
               in
               the
               cold
               and
               vaporous
               cloud
               ;
               or
               being
               no
               longer
               containable
               there
               through
               its
               great
               rarity
               ,
               encounter'd
               by
               the
               coldness
               of
               the
               cloud
               and
               the
               Air
               ,
               it
               seeks
               some
               out-let
               ;
               which
               not
               finding
               ,
               't
               is
               necessitated
               to
               hollow
               the
               bollow
               the
               belly
               of
               the
               cloud
               which
               obstructed
               it
               .
               This
               rarity
               proceeds
               from
               its
               heat
               and
               drynesse
               ,
               which
               are
               commonly
               turn'd
               into
               fire
               by
               the
               sole
               motion
               of
               the
               Exhalation
               ,
               or
               by
               the
               rayes
               of
               the
               Sun
               ,
               or
               of
               some
               other
               Stars
               reflected
               by
               the
               smooth
               surface
               of
               an
               opposite
               cloud
               ;
               in
               the
               same
               manner
               as
               Burning-glasses
               set
               on
               fire
               such
               things
               as
               are
               plac'd
               at
               some
               convenient
               distance
               .
               Which
               should
               be
               thought
               no
               more
               strange
               then
               mock-suns
               and
               mock-moons
               ,
               which
               are
               made
               in
               the
               same
               manner
               ,
               but
               in
               a
               flat
               or
               plain
               cloud
               ,
               not
               parabolical
               ,
               such
               as
               the
               figure
               of
               Burning-glasses
               must
               be
               .
               Moreover
               ,
               fire
               may
               be
               excited
               by
               the
               Antiperistasis
               of
               the
               vehement
               cold
               in
               the
               middle
               Region
               of
               the
               Air
               ,
               which
               causes
               the
               degrees
               of
               heat
               to
               unite
               ,
               (
               as
               those
               of
               other
               qualities
               strengthen
               one
               another
               in
               an
               enemy
               country
               )
               and
               become
               flame
               .
               Hence
               Thunders
               are
               more
               frequent
               in
               Southern
               then
               in
               Northern
               Countries
               ,
               in
               hot
               seasons
               then
               in
               Winter
               ,
               wherein
               the
               cold
               closing
               the
               pores
               of
               the
               Earth
               ,
               hinders
               the
               free
               issue
               of
               the
               Exhalations
               ,
               and
               the
               middle
               Region
               of
               the
               Air
               is
               found
               less
               cold
               .
               But
               the
               most
               sensible
               example
               of
               Thunder
               is
               that
               of
               our
               Guns
               ;
               the
               powder
               ,
               being
               so
               suddenly
               inflam'd
               that
               it
               cannot
               reside
               in
               the
               barrel
               ,
               where
               it
               takes
               up
               a
               
               thousand
               times
               more
               room
               then
               it
               did
               whilst
               it
               remain'd
               in
               its
               terrene
               nature
               ,
               according
               to
               the
               decuple
               proportion
               of
               the
               Elements
               ,
               violently
               breaks
               forth
               ,
               and
               carries
               with
               it
               what
               ever
               resists
               it
               ,
               breaking
               the
               Gun
               (
               unless
               the
               mouth
               be
               open
               )
               though
               much
               stronger
               then
               a
               cloud
               ,
               whose
               spissitude
               nevertheless
               supplies
               for
               its
               rarity
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               Nature
               of
               Thunder
               and
               Thunderbolts
               is
               so
               occult
               that
               all
               antiquity
               call'd
               them
               the
               weapons
               of
               Jupiter
               which
               he
               discharg'd
               upon
               the
               wicked
               ,
               as
               is
               testifi'd
               by
               their
               fables
               of
               the
               Giants
               ,
               
                 Salmoneus
                 ,
                 Phaeton
              
               ,
               and
               some
               others
               .
               Nor
               is
               there
               any
               so
               hardned
               in
               wickedness
               ,
               but
               trembles
               at
               the
               cracking
               of
               Thunder
               and
               Thunder-bolts
               ,
               which
               Socrates
               ,
               in
               Xenophon
               ,
               calls
               the
               Invisible
               Ministers
               of
               God.
               And
               one
               Emperor
               acknowledg'd
               himself
               no
               God
               ,
               by
               going
               to
               hide
               himself
               in
               a
               cave
               while
               it
               thunder'd
               ,
               because
               Thunder-bolts
               are
               conceiv'd
               not
               to
               enter
               the
               Earth
               above
               five
               foot
               deep
               .
               Others
               have
               thought
               that
               there
               is
               something
               supernatural
               in
               it
               ,
               and
               that
               Daemons
               have
               commonly
               a
               hand
               in
               it
               ;
               because
               its
               effects
               being
               unlike
               those
               of
               corporeal
               Agents
               seem
               to
               be
               produc'd
               by
               spirits
               ,
               who
               are
               able
               to
               move
               what
               ever
               there
               is
               in
               Nature
               ;
               and
               this
               the
               more
               easily
               ,
               being
               not
               ty'd
               to
               the
               conditions
               of
               the
               matter
               ,
               but
               mov'd
               in
               an
               instant
               ,
               and
               penetrating
               all
               bodies
               whatever
               .
               For
               Thunder
               hath
               kill'd
               many
               who
               had
               no
               appearance
               of
               hurt
               upon
               them
               ;
               the
               Hair
               of
               some
               hath
               been
               taken
               off
               without
               other
               inconvenience
               ;
               it
               hath
               consum'd
               the
               Tongues
               of
               some
               ,
               or
               turn'd
               them
               downwards
               ;
               it
               hath
               melted
               the
               money
               in
               the
               purse
               ,
               and
               the
               sword
               in
               the
               scabbard
               ,
               without
               other
               mischief
               ;
               it
               sowres
               Wine
               in
               the
               vessel
               ,
               spoils
               Eggs
               under
               a
               Hen
               ,
               and
               makes
               Sheep
               abortive
               .
               Moreover
               ,
               the
               Scripture
               tells
               us
               ,
               that
               God
               hath
               many
               times
               us'd
               Thunder
               either
               to
               punish
               or
               terrifie
               men
               ,
               as
               he
               did
               in
               Aegypt
               by
               the
               rod
               of
               Moses
               ,
               who
               calls
               Thunder-bolts
               God's
               swords
               ,
               as
               David
               doth
               his
               Arrows
               ,
               and
               the
               Thunder
               his
               voice
               .
               The
               Law
               was
               given
               to
               the
               Israelites
               with
               Thunders
               and
               Lightnings
               ;
               and
               Saint
               John
               in
               his
               Revelation
               saith
               ,
               that
               Thunders
               and
               Lightnings
               proceed
               from
               Gods
               Throne
               .
               Indeed
               nothing
               more
               visibly
               notifies
               his
               presence
               ,
               power
               ,
               and
               justice
               ;
               yet
               alwayes
               accompany'd
               with
               Clemency
               ;
               for
               he
               threatens
               by
               Lightning
               ,
               and
               speaks
               by
               Thunder
               ,
               before
               he
               strikes
               by
               the
               Thunder-bolt
               ;
               and
               the
               rumbling
               of
               this
               Thunder
               menaces
               a
               whole
               Region
               ,
               though
               commonly
               it
               carries
               the
               blow
               but
               upon
               one
               person
               ,
               or
               oftentimes
               none
               at
               all
               .
            
             
               The
               Fifth
               said
               ,
               Fear
               (
               which
               not
               onely
               sometimes
               made
               the
               Romans
               worship
               Famine
               and
               the
               Fever
               ,
               but
               makes
               it self
               an
               Idol
               in
               the
               Minds
               of
               the
               Ignorant
               )
               has
               perswaded
               men
               that
               there
               is
               something
               Divine
               in
               Thunder
               ,
               because
               they
               dread
               the
               dismal
               effects
               of
               it
               and
               know
               not
               the
               cause
               ,
               although
               it
               be
               as
               natural
               as
               that
               of
               all
               other
               Meteors
               .
               Hence
               some
               have
               had
               recourse
               to
               impertinent
               and
               superstitious
               remedies
               ;
               as
               ,
               to
               pronounce
               certain
               barbarous
               words
               ,
               to
               carry
               certain
               figures
               or
               characters
               about
               
               them
               ,
               and
               (
               according
               to
               Wierus
               )
               to
               lay
               a
               Thunder-stone
               ,
               call'd
               by
               the
               
                 Greeks
                 ,
                 Ceraunium
              
               ,
               between
               two
               Eggs
               upon
               a
               Table
               in
               the
               house
               which
               you
               would
               preserve
               ,
               or
               hang
               an
               Egg
               lay'd
               on
               Ascension-day
               to
               the
               roof
               of
               the
               House
               ;
               and
               such
               other
               absurd
               and
               prophane
               means
               .
               The
               Northern
               people
               were
               much
               more
               ridiculous
               ;
               who
               ,
               as
               Olaus
               reports
               ,
               shot
               Arrows
               up
               to
               Heaven
               when
               it
               Thunder'd
               ,
               thereby
               (
               as
               they
               said
               )
               to
               help
               their
               Gods
               who
               were
               assail'd
               by
               others
               .
               The
               Thracians
               fell
               a
               howling
               against
               Heaven
               ,
               struck
               their
               shields
               with
               their
               swords
               ,
               and
               rung
               all
               their
               bells
               ;
               which
               latter
               is
               practis'd
               at
               this
               day
               ,
               to
               the
               end
               the
               vehement
               agitation
               of
               the
               Air
               may
               divert
               the
               Thunder-bolt
               from
               the
               steeples
               ,
               upon
               which
               ,
               as
               upon
               all
               other
               high
               places
               ,
               especially
               upon
               trees
               ,
               it
               is
               wont
               to
               fall
               .
               'T
               is
               held
               also
               that
               strong
               smells
               have
               the
               same
               virtue
               ;
               as
               amongst
               Animals
               ,
               the
               Sea-calf
               and
               Hyaena
               ,
               and
               amongst
               Plants
               ,
               the
               Fig-tree
               and
               Lawrell
               ,
               of
               which
               Caesar
               commonly
               wore
               a
               wreath
               ,
               rather
               for
               this
               purpose
               then
               to
               cover
               his
               bald
               head
               .
               But
               't
               is
               little
               probable
               what
               they
               relate
               of
               Zoroaster
               and
               Numa
               ,
               as
               that
               they
               still'd
               Thunder
               when
               they
               pleas'd
               ,
               and
               that
               
                 Tullus
                 Hostilius
              
               attempting
               to
               do
               the
               same
               was
               Thunder-struck
               .
            
          
           
             
               II.
               Which
               of
               all
               the
               Arts
               is
               the
               most
               necessary
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               if
               we
               take
               the
               judgement
               of
               each
               Artist
               ,
               there
               's
               none
               but
               thinks
               himself
               more
               necessary
               then
               his
               companion
               .
               Whence
               commonly
               there
               is
               contention
               for
               dignity
               among
               those
               that
               profess
               several
               Arts.
               Which
               made
               a
               Physitian
               tell
               his
               Patient
               ,
               who
               complain'd
               that
               his
               Apothecary
               told
               him
               he
               needed
               a
               medicine
               ,
               and
               his
               Chyrurgion
               that
               he
               wanted
               nothing
               but
               blood-letting
               ;
               that
               if
               he
               took
               the
               advice
               of
               his
               Shoe-maker
               ,
               't
               was
               requisite
               for
               him
               to
               have
               a
               pair
               of
               boots
               .
               And
               even
               a
               seller
               of
               matches
               finding
               himself
               in
               danger
               in
               a
               boat
               upon
               the
               Seine
               ,
               embracing
               his
               merchandize
               ,
               cry'd
               out
               ,
               
                 Ville
                 de
                 Paris
                 que
                 tu
                 perdes
              
               ;
               O
               Paris
               ,
               what
               a
               losse
               wilt
               thou
               have
               !
               But
               to
               consider
               things
               in
               themselves
               ,
               Agriculture
               (
               call'd
               by
               Cicero
               the
               most
               worthy
               employment
               of
               an
               ingenuous
               mind
               ;
               by
               Aristotle
               ,
               the
               justest
               manner
               of
               acquisition
               ,
               and
               the
               Mother
               of
               all
               the
               Arts
               )
               seems
               to
               be
               most
               absolutely
               necessary
               .
               No
               private
               person
               ,
               much
               lesse
               Republicks
               ,
               ever
               thought
               of
               any
               thing
               so
               carefully
               as
               their
               provision
               ,
               which
               is
               the
               foundation
               upon
               which
               all
               the
               other
               projects
               of
               Man
               depend
               ;
               the
               hungry
               belly
               having
               no
               ears
               ,
               and
               consequently
               ,
               being
               incapable
               of
               discipline
               .
               And
               good
               Architects
               alwayes
               build
               the
               kitching
               first
               .
               Our
               first
               Father
               exercis'd
               Tillage
               at
               his
               first
               going
               out
               of
               Eden
               ;
               and
               't
               was
               from
               the
               plough
               that
               
                 Coriolanus
                 ,
                 Seranus
                 ,
                 Curius
              
               ,
               and
               Cato
               ,
               and
               so
               many
               other
               great
               Roman
               Captains
               were
               taken
               .
               In
               brief
               ,
               the
               styling
               of
               Earth
               Mans
               Mother
               and
               Nurse
               ,
               argues
               that
               't
               is
               not
               lesse
               necessary
               to
               us
               then
               a
               Mother
               and
               Nurse
               to
               Children
               ,
               and
               consequently
               ,
               those
               that
               till
               it
               then
               Fathers
               .
            
             
               The
               Second
               said
               ,
               As
               the
               beauty
               of
               nature
               consists
               chiefly
               in
               the
               variety
               of
               Natural
               Agents
               ,
               determin'd
               each
               to
               a
               particular
               
               work
               ;
               so
               that
               of
               a
               State
               appears
               principally
               in
               the
               multitude
               of
               Work-men
               and
               Artisans
               .
               And
               as
               the
               meanest
               of
               these
               Natural
               Agents
               ,
               like
               small
               Simples
               ,
               are
               more
               necessary
               ,
               and
               have
               more
               virtue
               then
               the
               tallest
               Cedars
               and
               Cypresses
               ;
               so
               amongst
               the
               Arts
               ,
               the
               basest
               in
               appearance
               are
               the
               most
               noble
               and
               necessary
               ,
               as
               Agriculture
               ,
               and
               keeping
               of
               Sheep
               ,
               which
               was
               exercis'd
               by
               
                 Apollo
                 ,
                 Paris
                 ,
                 Saul
              
               and
               David
               .
               Whence
               the
               Greek
               Poet
               calls
               Kings
               ,
               Pastors
               of
               the
               people
               ;
               a
               name
               still
               retain'd
               by
               the
               Prelates
               of
               the
               Church
               ;
               and
               Plato
               conceiv'd
               that
               the
               daemons
               and
               happy
               spirits
               were
               sometimes
               Shepherds
               ;
               and
               Philo
               the
               Jew
               saith
               ,
               that
               the
               Pastoral
               Art
               was
               a
               praelude
               to
               Royalty
               ,
               as
               that
               of
               hunting
               is
               the
               apprentisage
               of
               war.
               Moreover
               ,
               hunting
               ,
               its
               neer
               sister
               ,
               was
               much
               practis'd
               by
               the
               Persians
               and
               all
               warlike
               Nations
               ;
               and
               Xenophon
               highly
               recommends
               it
               ,
               but
               specially
               to
               Princes
               ,
               in
               his
               institution
               of
               Cyrus
               ;
               as
               
                 Julius
                 Pollex
              
               did
               to
               the
               Emperor
               Commodus
               ,
               for
               an
               heroical
               recreation
               ,
               serving
               to
               strengthen
               both
               body
               and
               mind
               ,
               and
               rendring
               men
               vigilant
               ,
               laborious
               and
               indefatigable
               .
            
             
               The
               Third
               said
               ,
               That
               Man
               ,
               sutable
               to
               his
               three
               principal
               Organs
               ,
               the
               Intellect
               ,
               the
               Tongue
               and
               the
               Hand
               ,
               spending
               his
               whole
               life
               in
               reasoning
               ,
               speaking
               ,
               or
               doing
               ,
               he
               therefore
               needs
               three
               sorts
               of
               Arts
               to
               serve
               him
               for
               rules
               in
               all
               his
               operations
               .
               The
               first
               ,
               to
               form
               his
               Reason
               ,
               therefore
               call'd
               Logick
               .
               The
               second
               ,
               to
               regulate
               his
               words
               ,
               and
               is
               either
               Grammar
               which
               instructs
               him
               to
               speak
               rightly
               ,
               or
               Rhetorick
               to
               speak
               handsomely
               ,
               or
               History
               to
               relate
               well
               ,
               or
               Dialectick
               to
               speak
               of
               every
               thing
               probably
               .
               The
               third
               comprehends
               all
               real
               Arts
               ,
               whose
               number
               infinitely
               exceeds
               the
               two
               other
               ;
               for
               Men
               speak
               and
               reason
               after
               the
               same
               manner
               ,
               because
               they
               do
               it
               naturally
               ;
               but
               they
               operate
               in
               several
               manners
               according
               to
               the
               several
               usages
               and
               Customs
               of
               people
               and
               places
               .
               Amongst
               these
               real
               Arts
               ,
               some
               are
               necessary
               to
               life
               ,
               as
               Agriculture
               ,
               and
               keeping
               of
               Cattle
               ,
               which
               supply
               us
               with
               Food
               and
               Raiment
               from
               the
               Earth
               and
               Animals
               .
               Others
               are
               useful
               thereunto
               ,
               as
               the
               Art
               of
               building
               Houses
               ,
               that
               of
               Taylors
               and
               Shoe-makers
               ,
               and
               other
               manufactures
               which
               we
               cannot
               want
               without
               inconvenience
               .
               Others
               are
               for
               ornament
               ,
               as
               Painting
               ,
               Embroidery
               ,
               Dancing
               .
               Others
               are
               onely
               for
               pleasure
               ;
               as
               the
               Art
               of
               Cookery
               ,
               perfuming
               ,
               and
               all
               those
               which
               tickle
               the
               Ear
               by
               musical
               instruments
               .
               In
               brief
               ,
               the
               scope
               of
               some
               is
               onely
               Truth
               ,
               as
               the
               Art
               of
               measuring
               Heaven
               and
               the
               Stars
               ,
               with
               some
               others
               ,
               which
               as
               the
               most
               excellent
               ,
               having
               Truth
               the
               divinest
               and
               noblest
               thing
               in
               the
               world
               for
               their
               object
               ,
               so
               they
               are
               the
               least
               necessary
               ;
               and
               therefore
               were
               invented
               last
               .
               For
               the
               most
               necessary
               Arts
               are
               the
               most
               ancient
               .
               The
               use
               of
               things
               (
               the
               measure
               of
               their
               necessity
               )
               having
               constrain'd
               Men
               to
               make
               but
               rude
               Arts
               at
               the
               first
               ,
               which
               they
               afterwards
               polish'd
               and
               refin'd
               by
               their
               industry
               ,
               which
               is
               continually
               adding
               to
               former
               inventions
               .
            
             
               The
               Fourth
               said
               ,
               Since
               Divine
               Authority
               hath
               commanded
               
               to
               honour
               Physick
               for
               its
               necessity
               ,
               't
               is
               no
               longer
               lawful
               to
               prefer
               any
               other
               Art
               before
               it
               .
               Agriculture
               should
               in
               vain
               help
               the
               Earth's
               production
               of
               fruits
               ,
               did
               not
               Physick
               by
               preserving
               and
               restoring
               health
               enable
               Man
               to
               enjoy
               the
               same
               ,
               'T
               is
               not
               considerable
               what
               some
               alledge
               ,
               That
               Physitians
               may
               be
               spar'd
               ,
               because
               there
               were
               none
               in
               Rome
               for
               600.
               together
               ,
               after
               they
               had
               been
               expell'd
               from
               thence
               ;
               since
               to
               be
               without
               Physitians
               ,
               is
               not
               to
               be
               without
               Physick
               .
               For
               then
               every
               one
               was
               his
               own
               Physitian
               .
               As
               if
               the
               Magistrates
               be
               driven
               out
               of
               a
               State
               ,
               it
               does
               not
               follow
               that
               Justice
               is
               driven
               out
               too
               ;
               because
               others
               succeed
               into
               their
               places
               ;
               and
               the
               greatest
               Thieves
               keep
               some
               form
               of
               justice
               and
               laws
               among
               themselves
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               onely
               means
               of
               keeping
               States
               being
               to
               get
               (
               since
               in
               matters
               of
               Oeconomy
               ,
               the
               foundation
               of
               States
               ,
               not
               to
               gain
               and
               advantage
               is
               to
               go
               behind-hand
               )
               Merchandize
               both
               in
               gross
               and
               retail
               being
               the
               surest
               and
               speediest
               means
               to
               enrich
               Cities
               ,
               seems
               the
               most
               necessary
               of
               all
               Arts
               ;
               besides
               ,
               it
               maintains
               society
               amongst
               Men
               ,
               who
               could
               not
               supply
               one
               anothers
               needs
               ,
               if
               there
               were
               not
               an
               Art
               of
               trafficking
               by
               Exchange
               or
               sale
               ,
               which
               makes
               but
               one
               City
               of
               the
               whole
               world
               ,
               both
               old
               and
               new
               .
            
             
               The
               Sixth
               said
               ,
               That
               the
               Military
               Art
               being
               the
               sword
               and
               buckler
               of
               a
               State
               ,
               is
               both
               the
               noblest
               and
               most
               necessary
               of
               all
               .
               'T
               is
               in
               vain
               that
               Men
               labour
               ,
               travel
               ,
               plead
               ,
               traffick
               ,
               or
               heal
               themselves
               ,
               if
               the
               Souldier
               hinders
               not
               the
               Enemies
               invasion
               ,
               and
               keep
               not
               the
               State
               in
               liberty
               ,
               by
               securing
               it
               both
               from
               the
               disturbances
               of
               Rebels
               ,
               and
               incursiions
               of
               Forreiners
               .
               If
               one
               be
               the
               weakest
               ,
               his
               plump
               and
               sound
               body
               being
               taken
               by
               Pirates
               will
               serve
               onely
               for
               the
               Galleyes
               of
               his
               conqueror
               .
               There
               remains
               nothing
               to
               the
               conquer'd
               but
               sorrow
               .
               Those
               goodly
               crops
               of
               Corn
               are
               for
               the
               Souldiers
               who
               are
               Masters
               of
               the
               campaigne
               .
               War
               is
               the
               fair
               where
               wares
               are
               had
               best
               cheap
               ;
               and
               in
               sack'd
               Cities
               commodities
               are
               taken
               without
               weighing
               ,
               and
               Stuffs
               are
               not
               measur'd
               but
               with
               the
               Pike
               instead
               of
               the
               Ell
               ;
               if
               any
               complain
               ,
               there
               needs
               no
               more
               but
               to
               imitate
               Brennus's
               treating
               with
               the
               Romans
               besiedg'd
               in
               the
               Capitol
               ,
               cast
               the
               sword
               into
               the
               balance
               ,
               it
               will
               carry
               it
               .
               Wherefore
               being
               Master
               of
               all
               Arts
               ,
               it
               is
               more
               necessary
               then
               they
               .
               For
               he
               that
               is
               strongest
               finds
               sufficient
               of
               every
               thing
               .
            
             
               The
               Seventh
               said
               ,
               As
               amongst
               the
               Arts
               ,
               some
               have
               others
               subservient
               to
               them
               ,
               as
               the
               Ephippians
               to
               the
               Military
               Art
               ;
               Chyrurgery
               ,
               Pharmacy
               ,
               the
               Gymnastick
               ,
               and
               all
               that
               relate
               to
               Health
               ,
               to
               Medicine
               or
               Physick
               ;
               Carpentry
               ,
               Masonry
               ,
               and
               others
               employ'd
               about
               building
               to
               Architecture
               ;
               and
               these
               Master
               Arts
               are
               call'd
               Architectonical
               :
               So
               there
               is
               one
               above
               all
               these
               which
               is
               Policy
               ,
               the
               Eye
               and
               Soul
               of
               the
               State
               ,
               which
               governs
               all
               Arts
               ,
               gives
               them
               their
               rewards
               ,
               and
               punishes
               their
               defects
               ;
               sets
               what
               price
               it
               pleases
               upon
               things
               ;
               affords
               convenient
               place
               for
               the
               merit
               of
               every
               one
               ,
               sends
               Armies
               into
               the
               field
               ,
               
               and
               calls
               them
               back
               according
               to
               the
               necessity
               of
               affairs
               ;
               hath
               care
               of
               Piety
               and
               Justice
               ,
               establishes
               Magistracy
               ,
               appoints
               quarters
               to
               Souldiers
               ,
               and
               gives
               free
               exercise
               to
               all
               other
               Arts.
               All
               which
               considerations
               and
               accounts
               argue
               it
               the
               most
               necessary
               of
               all
               .
            
          
        
         
           
             CONFERENCE
             LXXIII
             .
          
           
             
               I.
               Of
               the
               Earthquake
               .
               II.
               Of
               Envy
               .
            
          
           
             
               I.
               Of
               the
               Earthquake
               .
            
             
               IRregular
               motions
               are
               as
               strange
               as
               regular
               are
               agreeable
               ;
               especially
               those
               of
               bodies
               destinated
               to
               rest
               ,
               as
               the
               Earth
               is
               ,
               being
               the
               immoveable
               centre
               about
               which
               the
               whole
               fabrick
               of
               the
               world
               is
               turn'd
               .
               For
               though
               the
               whole
               Heaven
               cannot
               rest
               ,
               any
               more
               then
               the
               whole
               Earth
               move
               ,
               yet
               the
               parts
               of
               them
               may
               ;
               the
               Scripture
               informing
               us
               ,
               that
               Joshuah
               made
               the
               Sun
               stand
               still
               ,
               that
               he
               might
               have
               time
               to
               pursue
               the
               Amorites
               ;
               and
               every
               Age
               having
               experiences
               of
               Earthquakes
               .
               To
               which
               Aristotle
               ascribes
               the
               appearing
               of
               a
               new
               Island
               in
               the
               Pontick
               Sea
               ,
               call'd
               Heraclia
               ,
               and
               of
               another
               call'd
               Sacrea
               .
               Many
               Geographers
               affirm
               ,
               that
               the
               Islands
               of
               Rhodes
               and
               Delos
               were
               produc'd
               by
               the
               like
               cause
               ;
               and
               that
               Sicily
               sometimes
               joyn'd
               to
               Italy
               ,
               was
               separated
               from
               it
               by
               an
               Earthquake
               ;
               whence
               the
               place
               of
               separation
               is
               still
               call'd
               by
               the
               Greek
               word
               Rhegium
               ,
               which
               signifies
               separation
               and
               fracture
               .
               Pliny
               affirms
               ,
               that
               the
               Island
               of
               Cyprus
               was
               by
               this
               means
               divided
               from
               Syria
               ,
               and
               Euboea
               from
               Boeotia
               .
               Histories
               tell
               of
               some
               Mountains
               that
               have
               clash'd
               together
               ,
               contrary
               to
               the
               Proverb
               ,
               which
               saith
               ,
               that
               they
               never
               meet
               ;
               of
               Towns
               transported
               to
               some
               distance
               from
               their
               first
               situation
               ,
               as
               hapned
               by
               an
               Earthquake
               in
               Syria
               ,
               in
               the
               ninth
               year
               of
               
                 Constantinus
                 Copronomus
              
               ;
               of
               others
               swallowed
               up
               ,
               as
               sometimes
               the
               greatest
               part
               of
               the
               City
               of
               Sparta
               ,
               upon
               which
               at
               the
               same
               time
               fell
               a
               part
               of
               Mount
               Taygetus
               ,
               which
               completed
               its
               ruine
               ;
               twenty
               thousand
               inhabitants
               of
               which
               City
               were
               also
               overwhelm'd
               by
               an
               other
               Earthquake
               ,
               by
               the
               relation
               of
               Diodorus
               ,
               about
               the
               78.
               
               Olympiade
               .
               Josephus
               reports
               ,
               that
               thirty
               thousand
               Jews
               were
               swallow'd
               up
               by
               another
               .
               And
               Justin
               ,
               that
               when
               Tigranes
               King
               of
               Armenia
               became
               Master
               of
               Syria
               ,
               there
               hapned
               so
               dreadful
               an
               Earthquake
               ,
               that
               a
               hundred
               and
               thirty
               thousand
               Syrians
               perish'd
               by
               it
               .
               Four
               hundred
               years
               agoe
               twelve
               thousand
               houses
               were
               shaken
               down
               at
               
                 Lisbon
                 .
                 Italy
              
               was
               much
               endamag'd
               in
               the
               year
               1116
               ,
               by
               one
               which
               lasted
               forty
               dayes
               ;
               principally
               ,
               
                 Tuscany
                 ,
                 Puglia
              
               ,
               the
               Territory
               of
               Venice
               ,
               and
               Campagnia
               ,
               where
               twelve
               Cities
               perish'd
               ;
               and
               that
               of
               Pompey
               was
               swallow'd
               up
               in
               Winter
               ,
               which
               season
               ,
               neverthelesse
               ,
               is
               accounted
               free
               from
               it
               .
               Four
               years
               agoe
               the
               City
               of
               Naples
               was
               horribly
               shaken
               ,
               especially
               the
               borders
               of
               Mount
               Visuvius
               .
               The
               
               common
               opinion
               ,
               refers
               these
               effects
               to
               a
               dry
               Exhalation
               ,
               which
               makes
               the
               same
               concussion
               in
               the
               belly
               of
               the
               Earth
               as
               in
               that
               of
               a
               cloud
               ,
               shattering
               many
               times
               both
               the
               one
               and
               the
               other
               ,
               when
               it
               cannot
               otherwise
               get
               free
               from
               its
               confinement
               ,
               how
               hard
               or
               dense
               soever
               the
               bodies
               be
               that
               inclose
               it
               .
            
             
               The
               Second
               said
               ,
               That
               the
               causes
               of
               Earthquakes
               are
               either
               Divine
               ,
               or
               Astrological
               ,
               or
               Physical
               .
               The
               first
               have
               no
               other
               foundation
               but
               the
               Will
               of
               God
               ,
               who
               thereby
               oftentimes
               manifests
               to
               Men
               his
               justice
               and
               power
               ,
               and
               sometimes
               contrary
               to
               the
               course
               of
               ordinary
               and
               natural
               causes
               .
               Such
               was
               that
               at
               the
               death
               of
               our
               Saviour
               ,
               in
               the
               18th
               year
               of
               Tiberius
               ,
               which
               was
               universal
               ,
               and
               wherewith
               twelve
               Cities
               of
               Asia
               perish'd
               ;
               and
               that
               mention'd
               by
               Sigonius
               ,
               hapning
               in
               the
               year
               343.
               under
               Constantine
               the
               Arrian
               Emperor
               ,
               whereby
               the
               City
               of
               Neocaesaria
               was
               wholly
               swallow'd
               up
               ,
               except
               the
               Catholick
               Church
               and
               its
               Bishop
               .
               The
               Astrological
               causes
               are
               ,
               if
               we
               may
               credit
               the
               professors
               of
               this
               Art
               ,
               the
               malignant
               influences
               of
               Jupiter
               and
               Mars
               in
               the
               Houses
               of
               
                 Taurus
                 ,
                 Virgo
              
               ,
               and
               Capricorn
               .
               But
               as
               the
               first
               are
               too
               general
               ,
               so
               these
               are
               very
               uncertain
               ,
               being
               built
               for
               the
               most
               part
               ,
               upon
               false
               principles
               ;
               as
               also
               those
               which
               suppose
               the
               Earth
               a
               great
               Animal
               ,
               whose
               tremors
               are
               made
               in
               the
               same
               manner
               as
               those
               which
               befall
               other
               Animals
               .
               Wherefore
               holding
               to
               the
               most
               perceptible
               causes
               ,
               I
               conceive
               ,
               with
               Democritus
               ,
               that
               torrents
               of
               rain
               coming
               to
               fill
               the
               concavities
               of
               the
               Earth
               by
               their
               impetuousnesse
               drive
               out
               the
               other
               waters
               ,
               and
               that
               upon
               their
               motion
               and
               swaying
               from
               one
               side
               to
               another
               ,
               the
               Earth
               also
               reels
               this
               way
               ,
               and
               by
               and
               by
               the
               other
               ;
               or
               rather
               that
               these
               Torrents
               drive
               out
               the
               winds
               impetuously
               ,
               as
               Air
               issues
               out
               of
               a
               bottle
               when
               it
               is
               filling
               ;
               which
               wind
               repells
               and
               agitates
               the
               Earth
               till
               it
               find
               some
               issue
               ;
               whence
               also
               come
               the
               sounds
               and
               lowings
               which
               accompany
               Earthquakes
               .
               As
               is
               seen
               in
               Hydraulick
               instruments
               ,
               which
               by
               arificial
               mixing
               Air
               and
               Water
               when
               they
               are
               impell'd
               into
               pipes
               fit
               to
               receive
               the
               same
               ,
               excite
               sounds
               like
               those
               emitted
               by
               the
               wind-pipe
               of
               Animals
               ,
               agitated
               with
               the
               wind
               of
               their
               lungs
               ,
               and
               moistned
               with
               the
               salivous
               liquor
               ,
               or
               natural
               water
               .
            
             
               The
               Third
               said
               ,
               That
               he
               could
               not
               be
               of
               their
               mind
               ,
               who
               ,
               because
               water
               is
               found
               by
               digging
               to
               a
               good
               depth
               in
               the
               Earth
               ,
               therefore
               interpret
               that
               place
               literally
               ,
               where
               't
               is
               said
               ,
               
                 That
                 God
                 hath
                 founded
                 the
                 Earth
                 upon
                 the
                 Water
                 upon
                 which
                 it
                 floats
              
               ;
               and
               that
               according
               to
               their
               agitation
               ,
               the
               Earth
               is
               like
               a
               Ship
               which
               fluctuates
               in
               a
               tempestuous
               Sea
               ,
               and
               lyes
               even
               and
               still
               in
               a
               calm
               ;
               since
               if
               this
               were
               so
               ,
               then
               the
               whole
               Earth
               should
               tremble
               at
               the
               same
               time
               ,
               which
               is
               contrary
               to
               experience
               .
               The
               opinion
               of
               Anaximenes
               ,
               is
               more
               probable
               ,
               that
               as
               part
               of
               the
               Earth
               ,
               upon
               a
               droughth
               after
               a
               wet
               season
               ,
               cleaves
               and
               crackles
               ,
               so
               the
               same
               happens
               to
               Regions
               and
               whole
               Countries
               .
            
             
               The
               Fourth
               said
               ,
               That
               if
               this
               opinion
               were
               true
               ,
               then
               they
               would
               begin
               ,
               increase
               ,
               diminish
               and
               cease
               by
               degrees
               ,
               nor
               would
               
               they
               last
               long
               .
               Yet
               't
               is
               observ'd
               ,
               some
               have
               continu'd
               forty
               days
               ,
               yea
               ,
               six
               moneths
               ,
               as
               that
               of
               Constantinople
               ,
               under
               Theodosius
               the
               younger
               ,
               and
               miraculously
               ceas'd
               upon
               the
               first
               singing
               of
               those
               words
               by
               all
               the
               people
               ,
               
                 Sanctus
                 ;
                 Sanctus
              
               ,
               &c.
               
               Aristotle
               also
               makes
               mention
               of
               some
               that
               lasted
               two
               years
               ;
               the
               cause
               whereof
               depends
               either
               upon
               the
               quality
               or
               quantity
               of
               the
               Exhalations
               ,
               which
               cannot
               all
               get
               forth
               but
               in
               a
               long
               time
               ,
               or
               are
               not
               strong
               enough
               to
               break
               the
               gates
               of
               their
               prison
               .
            
             
               The
               Fifth
               said
               ,
               That
               to
               move
               the
               most
               ponderous
               Body
               ,
               the
               Earth
               ,
               requires
               the
               most
               active
               of
               all
               Agents
               ,
               which
               is
               fire
               ;
               whose
               centre
               the
               Pythagoreans
               therefore
               plac'd
               in
               the
               middle
               of
               the
               Earth
               ;
               because
               the
               noblest
               Element
               deserves
               the
               noblest
               place
               ,
               which
               is
               the
               middle
               ,
               and
               for
               that
               't
               is
               necessary
               to
               the
               generations
               which
               are
               made
               there
               .
               Hence
               Maritime
               places
               ,
               where
               most
               Vulcano's
               are
               observ'd
               ,
               whose
               Fire
               is
               fed
               with
               the
               oylie
               and
               unctuous
               humours
               of
               the
               adjacent
               Sea
               ,
               are
               more
               obnoxious
               to
               Earthquakes
               ;
               and
               the
               last
               eruption
               of
               Mount
               Vesuvius
               was
               preceded
               by
               a
               horrible
               Earthquake
               .
               As
               likewise
               the
               Island
               Sacrea
               ,
               above
               mention'd
               ,
               being
               first
               lifted
               up
               with
               a
               great
               noise
               and
               concussion
               ,
               open'd
               it self
               ,
               and
               cast
               forth
               flame
               and
               ashes
               as
               far
               as
               the
               City
               Lipara
               ,
               and
               some
               others
               of
               Italy
               .
               Now
               according
               to
               the
               different
               matter
               of
               these
               Fires
               ,
               the
               concussions
               which
               they
               produce
               by
               attenuation
               of
               the
               inflam'd
               Air
               are
               different
               ;
               if
               it
               be
               nitrous
               ,
               they
               are
               very
               violent
               ;
               because
               Salt
               Petre
               being
               very
               Dry
               is
               suddenly
               fir'd
               in
               all
               its
               parts
               ;
               and
               being
               of
               a
               terrestrial
               nature
               takes
               up
               more
               room
               when
               inflam'd
               ,
               then
               Sulphur
               which
               is
               fat
               and
               aerious
               ,
               and
               consequently
               not
               so
               quickly
               inflameable
               in
               the
               whole
               ,
               but
               only
               in
               its
               surface
               ,
               by
               reason
               of
               its
               extreme
               humidity
               which
               checks
               the
               Fire
               ;
               and
               when
               it
               is
               inflam'd
               it
               takes
               not
               up
               so
               much
               room
               ,
               being
               of
               it self
               aerious
               ,
               and
               consequently
               needing
               less
               space
               when
               it
               is
               rarifi'd
               to
               be
               converted
               into
               Fire
               ,
               whence
               the
               tremors
               caus'd
               by
               it
               are
               less
               :
               But
               when
               the
               matter
               which
               feeds
               those
               Fires
               is
               bituminous
               ,
               the
               tremors
               are
               moderate
               ,
               because
               Bitumen
               is
               of
               a
               middle
               nature
               between
               the
               two
               former
               .
               Now
               because
               these
               materials
               when
               they
               begin
               to
               be
               inflam'd
               have
               not
               strength
               enough
               to
               make
               the
               Earth
               tremble
               ,
               till
               their
               Fire
               be
               increas'd
               proportionately
               to
               the
               enormous
               weight
               of
               the
               load
               which
               they
               are
               to
               move
               ;
               their
               first
               effect
               reaches
               no
               farther
               then
               to
               trouble
               and
               infect
               by
               their
               vapors
               the
               springs
               of
               Subterranean
               Waters
               ,
               as
               most
               susceptible
               of
               impression
               .
               Hence
               ,
               according
               to
               the
               different
               taste
               ,
               smell
               ,
               and
               consistence
               of
               the
               water
               of
               Fountains
               and
               Wells
               ,
               some
               have
               fore-told
               Earthquakes
               ;
               as
               Apollonius
               saith
               ,
               that
               Pherecides
               having
               tasted
               the
               water
               of
               a
               spring
               in
               Scyros
               ,
               fore-told
               one
               which
               hapned
               three
               dayes
               after
               .
               Moreover
               ,
               if
               these
               vapors
               infect
               the
               Air
               too
               ,
               the
               Earthquakes
               are
               follow'd
               by
               contagions
               .
            
             
               The
               Sixth
               said
               ,
               That
               without
               determining
               the
               famous
               Question
               of
               the
               Earth's
               Motion
               ,
               it
               may
               be
               said
               that
               it
               moves
               about
               the
               Heaven
               as
               a
               stone
               in
               a
               circle
               ,
               it
               would
               have
               the
               same
               tremors
               
               and
               titubatious
               as
               those
               which
               Astronomers
               attribute
               to
               the
               Bodies
               of
               the
               Planets
               ,
               besides
               the
               regular
               motions
               of
               their
               spheres
               ;
               of
               which
               Agitations
               't
               is
               not
               strange
               if
               Men
               who
               are
               mov'd
               with
               it
               discern
               not
               the
               differences
               so
               well
               as
               they
               do
               those
               of
               the
               Heavens
               ;
               since
               they
               who
               are
               in
               a
               Ship
               do
               not
               so
               well
               discern
               their
               own
               motion
               as
               that
               of
               others
               .
            
          
           
             
               II.
               Of
               Envy
               .
            
             
               Upon
               the
               Second
               Poynt
               it
               was
               said
               ,
               That
               't
               is
               no
               wonder
               Man
               is
               so
               miserable
               ,
               since
               not
               onely
               the
               evil
               but
               also
               the
               good
               of
               others
               render
               him
               equally
               unhappy
               .
               For
               if
               we
               think
               them
               unworthy
               of
               it
               ,
               it
               afflicts
               us
               ,
               and
               raises
               indignation
               .
               If
               it
               begets
               sadnesse
               in
               us
               for
               not
               having
               obtain'd
               as
               much
               ,
               it
               causes
               Emulation
               ;
               but
               if
               this
               good
               disgusts
               us
               meerly
               because
               we
               are
               sorry
               that
               another
               enjoyes
               it
               ,
               it
               produces
               Envy
               ;
               and
               these
               several
               affections
               are
               not
               to
               be
               confounded
               .
               For
               the
               two
               former
               are
               not
               any
               wayes
               vicious
               ,
               but
               oftentimes
               virtuous
               ▪
               and
               signes
               of
               a
               Soul
               well
               dispos'd
               ;
               whereas
               the
               last
               is
               a
               grosse
               vice
               ,
               directly
               opposite
               to
               Charity
               ,
               which
               is
               the
               life
               of
               the
               Soul
               ,
               and
               to
               Humane
               Society
               ,
               violating
               virtue
               ,
               which
               is
               the
               principal
               bond
               of
               it
               ,
               and
               when
               the
               same
               is
               so
               bright
               and
               manifest
               as
               not
               to
               fear
               its
               assaults
               ;
               whose
               lustre
               it
               obscures
               ,
               as
               much
               as
               possible
               ,
               by
               its
               stinking
               breath
               ,
               and
               black
               calumnies
               .
               Pride
               is
               the
               Mother
               of
               it
               ,
               Self-love
               the
               Father
               ,
               Treachery
               ,
               Dissimulation
               ,
               Detraction
               and
               Ruine
               ,
               its
               Daughters
               .
               And
               as
               't
               is
               the
               eldest
               of
               all
               vices
               ,
               so
               't
               is
               the
               most
               enormous
               ,
               having
               cast
               Lucifer
               ,
               and
               millions
               of
               Angels
               ,
               out
               of
               Heaven
               ,
               and
               by
               his
               snares
               caus'd
               the
               fall
               of
               Man
               through
               the
               perswasion
               of
               the
               Woman
               ,
               who
               was
               ambitious
               to
               become
               a
               Goddess
               ,
               and
               who
               as
               more
               weak
               and
               proud
               is
               more
               inclin'd
               to
               this
               passion
               then
               Man.
               Therefore
               Aristotle
               saith
               ,
               that
               the
               Peacock
               ,
               the
               proudest
               ,
               is
               also
               the
               most
               envious
               of
               all
               Animals
               .
            
             
               The
               Second
               said
               ,
               Other
               Vices
               have
               alwayes
               some
               sort
               of
               pretext
               ;
               Covetousnesse
               ,
               the
               fear
               of
               want
               ;
               and
               Ambition
               ,
               doing
               service
               to
               the
               publick
               ;
               but
               Envy
               cannot
               find
               any
               ,
               because
               it
               malignes
               what
               ever
               is
               laudable
               and
               good
               out
               of
               it self
               ;
               herein
               much
               more
               pernicious
               then
               all
               other
               vices
               each
               of
               which
               is
               opposite
               but
               to
               one
               good
               ,
               as
               Lust
               to
               Continence
               ,
               Pride
               to
               Humility
               .
               But
               this
               sets
               it self
               to
               ruine
               ,
               if
               it
               can
               ,
               all
               the
               goods
               of
               the
               Body
               ▪
               of
               Forutne
               ,
               and
               of
               the
               Mind
               ;
               and
               so
               is
               a
               sworn
               Enemy
               of
               Mankind
               .
               Such
               it
               was
               in
               extremity
               ,
               in
               that
               Man-hater
               Timon
               ,
               who
               invited
               all
               his
               fellow
               Citizens
               to
               come
               and
               hang
               themselves
               upon
               his
               Fig-tree
               before
               he
               cut
               it
               down
               to
               build
               with
               ;
               in
               one
               Mutius
               a
               Roman
               ,
               who
               being
               very
               sad
               ,
               it
               was
               said
               of
               him
               ,
               Either
               some
               Evill
               is
               hapned
               to
               Mutius
               ,
               or
               some
               good
               to
               some
               other
               .
               For
               the
               Envious
               looks
               only
               askew
               upon
               others
               prosperity
               ,
               the
               thought
               of
               which
               incessantly
               gnaws
               his
               heart
               ,
               and
               consumes
               him
               by
               drying
               up
               the
               blood
               in
               his
               veins
               .
               Which
               made
               the
               Poets
               represent
               Envy
               in
               the
               shape
               of
               a
               squinting
               woman
               ,
               with
               a
               dull
               dejected
               countenance
               ,
               of
               a
               livid
               complexion
               ;
               her
               head
               wreath'd
               with
               vipers
               ,
               and
               all
               the
               rest
               of
               the
               body
               lean
               and
               ugly
               .
               Physitians
               say
               ,
               Melancholy
               persons
               are
               most
               subject
               
               to
               it
               ,
               by
               reason
               of
               that
               black
               humour
               which
               produces
               and
               is
               produc'd
               by
               it
               .
               'T
               was
               through
               envy
               that
               Tyberius
               put
               to
               death
               an
               excellent
               Architect
               ,
               being
               unable
               to
               behold
               with
               a
               good
               eye
               a
               pendant
               Porch
               which
               he
               had
               built
               ,
               and
               much
               less
               his
               invention
               of
               malleable
               Glass
               ;
               and
               it
               so
               tormented
               the
               spirit
               of
               Caligula
               ,
               that
               he
               burnt
               all
               he
               could
               of
               Virgil's
               Works
               ;
               and
               he
               could
               not
               endure
               the
               sight
               of
               handsome
               youths
               ,
               but
               caus'd
               their
               goodly
               locks
               to
               be
               cut
               off
               that
               they
               might
               become
               deform'd
               .
            
             
               The
               Third
               said
               ,
               That
               envy
               ,
               as
               vicious
               as
               it
               is
               ,
               hath
               nevertheless
               some
               utility
               ,
               not
               only
               amongst
               private
               persons
               to
               excite
               emulation
               amongst
               Artists
               ,
               and
               make
               them
               strive
               who
               shall
               sell
               the
               best
               peny-worths
               ;
               but
               also
               for
               the
               State
               ,
               it
               being
               held
               a
               political
               maxime
               ,
               to
               hinder
               as
               much
               as
               possible
               the
               grandeur
               of
               neighbouring
               States
               .
               And
               the
               Ostracism
               of
               Athens
               ,
               although
               a
               balance
               to
               preserve
               democratical
               equality
               ,
               was
               nevertheless
               an
               effect
               of
               Envy
               against
               such
               as
               had
               gotten
               most
               credit
               and
               authority
               in
               the
               City
               ,
               whom
               they
               banish'd
               for
               ten
               years
               .
               Yea
               had
               envy
               no
               other
               good
               in
               it
               ,
               but
               to
               afford
               occasion
               of
               exercising
               vertue
               ,
               it
               were
               not
               unprofitable
               .
               The
               attempt
               to
               blemish
               Cato's
               reputation
               by
               making
               him
               appear
               46
               times
               in
               full
               Senate
               to
               justifie
               himself
               from
               the
               accusations
               Envy
               had
               charg'd
               upon
               him
               ,
               made
               him
               more
               famous
               .
               And
               the
               poyson
               which
               it
               made
               Socrates
               drink
               ,
               kill'd
               his
               body
               indeed
               ,
               but
               render'd
               his
               memory
               immortal
               .
               The
               truth
               is
               ,
               if
               the
               Greek
               Proverb
               hold
               good
               ,
               which
               calls
               a
               life
               without
               envy
               unhappy
               ,
               Envy
               seems
               in
               some
               manner
               necessary
               to
               beatitude
               it self
               .
               Whence
               Themistocles
               told
               one
               who
               would
               needs
               flatter
               him
               with
               commendations
               of
               his
               brave
               actions
               ,
               that
               he
               had
               yet
               done
               nothing
               remarkable
               ,
               since
               he
               had
               no
               enviers
               .
            
             
               The
               Fourth
               said
               ,
               'T
               is
               such
               an
               irregular
               passion
               that
               it
               seems
               to
               aim
               at
               subverting
               the
               establish'd
               order
               of
               nature
               ,
               and
               making
               other
               laws
               after
               its
               own
               phancy
               ;
               yea
               so
               monstrous
               that
               't
               is
               not
               a
               bare
               grief
               for
               another's
               good
               ,
               or
               a
               hatred
               of
               choler
               ,
               or
               such
               other
               passion
               ;
               but
               a
               monster
               compos'd
               of
               all
               vicious
               passions
               ,
               and
               consequently
               the
               most
               mischievous
               and
               odious
               of
               all
               ..
            
          
        
         
           
             CONFERENCE
             LXXIV
             .
          
           
             
               I.
               Whence
               comes
               trembling
               in
               men
               .
               II.
               Of
               Navigation
               and
               Longitudes
               .
            
          
           
             
               I.
               Whence
               comes
               trembling
               in
               men
               .
            
             
               THe
               correspondence
               of
               the
               great
               to
               the
               little
               world
               requir'd
               that
               ,
               after
               the
               tremblings
               of
               the
               earth
               ,
               those
               should
               be
               spoken
               which
               happen
               to
               men
               ,
               some
               of
               which
               seize
               but
               one
               part
               of
               the
               body
               ,
               as
               the
               head
               ,
               lips
               ,
               hands
               or
               legs
               ;
               some
               the
               whole
               body
               ,
               with
               such
               violence
               sometimes
               that
               Cardan
               relates
               of
               a
               
               woman
               taken
               with
               such
               a
               trembling
               ,
               that
               three
               strong
               persons
               could
               not
               hold
               her
               .
               'T
               is
               a
               symptom
               of
               motion
               hurt
               ,
               in
               which
               the
               part
               is
               otherwise
               mov'd
               then
               it
               ought
               ,
               being
               sometimes
               lifted
               up
               ,
               and
               sometimes
               cast
               down
               .
               For
               in
               trembling
               there
               are
               two
               contrary
               motions
               .
               One
               proceeds
               from
               the
               motive
               faculty
               ,
               endeavouring
               to
               lift
               up
               the
               member
               ;
               which
               is
               done
               by
               retraction
               of
               the
               muscles
               towards
               their
               original
               ,
               which
               by
               shortning
               themselves
               draw
               their
               tail
               to
               the
               head
               ,
               and
               at
               the
               same
               time
               what
               is
               annex'd
               thereunto
               .
               This
               motive
               power
               serves
               also
               to
               retain
               the
               elevated
               member
               in
               the
               posture
               wherein
               we
               would
               have
               it
               continue
               ;
               the
               abbreviation
               of
               the
               Muscles
               not
               suffering
               it
               to
               return
               to
               its
               first
               situation
               .
               The
               other
               motion
               is
               contrary
               to
               the
               will
               ,
               and
               to
               that
               of
               the
               motive
               power
               ,
               the
               member
               being
               depress'd
               by
               its
               own
               gravity
               .
               From
               which
               contrariety
               and
               perpetual
               war
               of
               these
               two
               motions
               arises
               trembling
               ;
               one
               of
               them
               carrying
               the
               part
               as
               the
               will
               guides
               it
               ,
               and
               the
               other
               resisting
               thereunto
               ,
               which
               is
               done
               more
               speedily
               then
               the
               pulse
               ,
               and
               with
               such
               short
               intervals
               ,
               that
               the
               senses
               cannot
               distinguish
               any
               middle
               ,
               and
               makes
               us
               doubt
               whether
               there
               be
               two
               motions
               or
               but
               one
               ;
               as
               a
               ball
               sometimes
               returns
               so
               suddenly
               towards
               him
               that
               struck
               it
               ,
               that
               the
               point
               of
               its
               reflexion
               is
               not
               perceiv'd
               .
               The
               causes
               are
               very
               different
               ,
               as
               amongst
               others
               ,
               the
               debility
               of
               the
               part
               and
               of
               the
               animal
               faculty
               ,
               as
               in
               decrepit
               old
               men
               ,
               impotent
               persons
               ,
               and
               such
               as
               are
               recovering
               out
               of
               long
               and
               dangerous
               diseases
               ,
               or
               who
               have
               fasted
               long
               ;
               the
               weakness
               of
               the
               Nerve
               (
               the
               instrument
               of
               the
               animal
               spirits
               )
               its
               obstruction
               ,
               contraction
               ,
               or
               relaxation
               ;
               the
               coarctation
               of
               the
               Arteries
               which
               send
               the
               vital
               spirits
               to
               the
               Brain
               ,
               there
               to
               be
               made
               animal
               spirits
               ,
               and
               proper
               for
               motion
               ,
               as
               in
               fear
               which
               puts
               the
               whole
               body
               into
               an
               involuntary
               trembling
               .
               An
               Ague
               also
               do's
               the
               same
               ;
               the
               natural
               heat
               which
               resides
               in
               the
               arterial
               being
               carri'd
               to
               the
               relief
               of
               the
               labouring
               heart
               ,
               and
               so
               the
               outward
               parts
               ,
               particularly
               the
               nerves
               ,
               whose
               nature
               is
               cold
               and
               dry
               ,
               becoming
               refrigerated
               ,
               and
               less
               capable
               of
               exercising
               voluntary
               motion
               .
            
             
               The
               Second
               said
               ,
               That
               the
               actions
               of
               the
               motive
               faculty
               ,
               as
               of
               all
               others
               ,
               may
               be
               hurt
               three
               ways
               ;
               being
               either
               abolish'd
               ,
               diminish'd
               ,
               or
               deprav'd
               .
               They
               are
               abolish'd
               in
               a
               Palsie
               which
               is
               a
               total
               privation
               of
               voluntary
               motion
               .
               They
               are
               diminish'd
               in
               Lassitude
               ,
               caus'd
               either
               by
               sharp
               humors
               within
               ,
               or
               by
               tension
               of
               the
               muscles
               and
               tendons
               ,
               or
               by
               dissipation
               of
               the
               spirits
               .
               They
               are
               deprav'd
               in
               trembling
               ,
               convulsion
               ,
               horror
               and
               rigor
               ,
               or
               shivering
               .
               Convulsion
               is
               a
               contraction
               of
               the
               muscles
               towards
               their
               original
               ,
               caus'd
               either
               by
               repletion
               ,
               or
               inanition
               .
               Rigor
               ,
               shaking
               and
               concussion
               of
               all
               the
               muscles
               of
               the
               body
               accompani'd
               with
               coldness
               and
               pain
               ,
               is
               caus'd
               ,
               according
               to
               Galen
               ,
               by
               the
               reciprocal
               motion
               of
               natural
               heat
               ,
               and
               its
               encounter
               with
               cold
               in
               the
               parts
               which
               it
               endeavours
               to
               expell
               ;
               or
               ,
               according
               to
               some
               others
               ,
               by
               any
               sharp
               ,
               mordicant
               and
               troublesome
               
               matter
               ,
               which
               incommoding
               the
               muscles
               and
               sensitive
               parts
               ,
               the
               expulsive
               faculty
               attempts
               to
               reject
               by
               this
               commotion
               .
               Horror
               differs
               not
               from
               Rigor
               but
               in
               degrees
               ,
               this
               being
               in
               the
               muscles
               ,
               and
               that
               only
               in
               the
               skin
               ;
               produc'd
               by
               some
               matter
               less
               sharp
               ,
               and
               in
               less
               quantity
               .
               But
               trembling
               being
               a
               depravation
               and
               perversion
               of
               motion
               cannot
               be
               known
               but
               by
               comparison
               with
               that
               which
               is
               regular
               .
               Now
               that
               voluntary
               motion
               may
               be
               rightly
               perform'd
               ,
               the
               brain
               must
               be
               of
               a
               due
               temper
               for
               supplying
               animal
               spirits
               ,
               and
               the
               nerves
               and
               parts
               rightly
               dispos'd
               .
               Hence
               the
               cause
               of
               tremblings
               is
               either
               the
               distemper
               of
               the
               brain
               ,
               or
               the
               defect
               of
               animal
               spirits
               ,
               or
               the
               defect
               of
               animal
               spirits
               ,
               or
               the
               bad
               disposition
               of
               the
               nerves
               and
               parts
               .
               A
               fitting
               temper
               being
               the
               first
               condition
               requisite
               to
               action
               ;
               every
               intemperature
               of
               the
               brain
               ,
               but
               especially
               the
               cold
               ,
               is
               the
               cause
               it
               cannot
               elaborate
               spirits
               enough
               to
               move
               all
               the
               parts
               .
               But
               this
               defect
               of
               spirits
               comes
               not
               always
               from
               such
               bad
               temper
               ,
               but
               also
               from
               want
               of
               vital
               spirits
               ,
               which
               are
               sent
               from
               the
               heart
               to
               the
               brain
               by
               the
               arteries
               ,
               to
               serve
               for
               matter
               to
               the
               animal
               spirits
               .
               These
               vital
               spirits
               are
               deficient
               ,
               either
               when
               they
               are
               not
               generated
               in
               the
               ventricles
               of
               the
               heart
               through
               the
               fault
               either
               of
               matter
               ,
               or
               of
               the
               generative
               faculty
               ;
               or
               are
               carri'd
               elsewhere
               then
               to
               the
               brain
               ,
               by
               reason
               of
               their
               concentration
               or
               effusion
               .
               As
               in
               all
               violent
               passions
               ,
               these
               spirits
               are
               either
               concentred
               in
               the
               heart
               ▪
               as
               in
               fear
               and
               grief
               ;
               or
               diffus'd
               from
               the
               centre
               to
               the
               circumference
               ,
               as
               in
               joy
               ,
               and
               not
               sent
               to
               the
               brain
               ;
               and
               in
               these
               cases
               the
               motive
               faculty
               remains
               weakned
               ,
               and
               uncapable
               of
               well
               exercising
               its
               motions
               .
               Lastly
               ,
               the
               nerves
               being
               ill
               dispos'd
               by
               some
               distemper
               caus'd
               either
               by
               external
               cold
               ,
               or
               other
               internal
               causes
               ,
               or
               else
               being
               shrunk
               or
               stop'd
               by
               some
               gross
               humors
               ;
               not
               totally
               ,
               for
               then
               there
               would
               be
               no
               motion
               at
               all
               ;
               they
               cause
               tremblings
               ,
               which
               are
               imperfect
               motions
               ,
               like
               those
               of
               Porters
               ,
               who
               endeavouring
               to
               move
               a
               greater
               burthen
               then
               they
               are
               able
               to
               carry
               ,
               the
               weight
               which
               draws
               downwards
               ,
               and
               the
               weakness
               of
               their
               faculty
               which
               supports
               it
               ,
               causes
               in
               them
               a
               motion
               like
               to
               those
               that
               tremble
               .
            
             
               The
               Third
               said
               ,
               That
               to
               these
               causes
               ,
               
                 Mercury
                 ,
                 Hellebore
                 ,
                 Henbane
              
               ,
               Wine
               and
               Women
               ,
               must
               be
               added
               .
               For
               they
               who
               deal
               with
               Quick-silver
               ,
               who
               have
               super-purgations
               ,
               use
               stupefactives
               and
               things
               extreamly
               cold
               ,
               and
               Venery
               in
               excess
               ,
               and
               Drunkards
               ,
               have
               all
               these
               tremblings
               ;
               according
               to
               the
               diversity
               of
               which
               causes
               ,
               the
               remedies
               are
               also
               different
               .
               Gold
               is
               an
               Antidote
               against
               Mercury
               ,
               which
               will
               adhere
               to
               it
               ;
               Repletion
               against
               the
               second
               ,
               Heat
               ,
               Continence
               ,
               and
               Sobriety
               ,
               against
               the
               rest
               .
               Galen
               saith
               ,
               that
               blood
               is
               sometimes
               to
               be
               let
               ,
               by
               Hippocrates's
               example
               ,
               that
               is
               ,
               to
               refrigerate
               in
               order
               to
               cure
               trembling
               .
               Which
               if
               it
               come
               from
               the
               debility
               of
               the
               Brain
               and
               Nerves
               ,
               they
               must
               be
               strengthned
               ;
               if
               from
               defect
               or
               dissipation
               of
               vital
               spirits
               ,
               they
               must
               be
               restor'd
               by
               good
               diet
               ;
               if
               from
               plenitude
               ,
               obstruction
               or
               compression
               of
               the
               nerves
               ,
               the
               humour
               
               and
               peccant
               cause
               must
               be
               evacuated
               .
               But
               above
               all
               the
               rest
               the
               tremulation
               of
               old
               people
               is
               hardest
               to
               cure
               ,
               in
               regard
               of
               the
               weakness
               and
               paucity
               of
               spirits
               ,
               as
               also
               those
               that
               are
               hereditary
               and
               happen
               to
               the
               parts
               of
               the
               left
               side
               ;
               because
               trembling
               denotes
               a
               deficiency
               of
               heat
               and
               spirits
               ,
               which
               yet
               ought
               to
               be
               more
               vigorous
               in
               the
               left
               side
               ,
               then
               the
               right
               ,
               as
               being
               neerer
               the
               heart
               ,
               the
               source
               of
               life
               .
            
          
           
             
               II.
               Of
               Navigation
               ,
               and
               Longitudes
               .
            
             
               Upon
               the
               second
               Point
               ,
               That
               the
               invention
               of
               Navigation
               ,
               as
               of
               all
               other
               Arts
               ,
               is
               due
               to
               Chance
               .
               For
               men
               beholding
               great
               beams
               swim
               in
               the
               water
               ,
               first
               ventur'd
               to
               get
               upon
               them
               ,
               then
               hollow'd
               them
               ,
               and
               joyn'd
               a
               prow
               ,
               rudder
               ,
               and
               sides
               ,
               representing
               the
               head
               ,
               tail
               ,
               and
               fins
               of
               Fishes
               ,
               as
               their
               back
               doth
               the
               keel
               of
               the
               Ship
               ;
               and
               this
               according
               to
               the
               different
               natures
               of
               seas
               ,
               and
               divers
               uses
               of
               Trade
               and
               War
               ;
               both
               being
               equally
               necessary
               to
               render
               a
               State
               potent
               and
               formidable
               .
               As
               Solomon
               sometimes
               by
               this
               means
               did
               ,
               sending
               his
               Ships
               to
               Ophir
               (
               which
               some
               imagine
               Peru
               )
               and
               Tarsis
               ,
               to
               fetch
               Gold
               ,
               Sweet-wood
               ,
               and
               other
               rarities
               .
               As
               likewise
               did
               the
               Tyrians
               ,
               Phaenicians
               ,
               Cretans
               ,
               Athenians
               ,
               and
               in
               our
               days
               almost
               all
               Nations
               .
               Without
               the
               Art
               of
               Navigation
               we
               should
               want
               Spices
               ,
               and
               most
               Drugs
               which
               grow
               beyond
               the
               seas
               ;
               and
               a
               great
               part
               of
               the
               world
               would
               have
               been
               unknown
               had
               it
               not
               been
               for
               the
               long
               Voyages
               of
               
                 Columbus
                 ,
                 Vesputius
                 ,
                 Magellan
              
               ,
               and
               Drake
               ,
               who
               sail'd
               round
               the
               world
               .
            
             
               The
               Second
               said
               ,
               'T
               was
               not
               without
               reason
               that
               Cato
               repented
               of
               three
               things
               ;
               of
               having
               told
               a
               secret
               to
               his
               Wife
               ,
               of
               having
               spent
               a
               day
               without
               doing
               any
               thing
               ,
               and
               of
               having
               gone
               upon
               the
               sea
               ;
               and
               that
               Anacharsis
               said
               people
               in
               Ships
               are
               but
               a
               few
               inches
               distant
               from
               death
               ,
               and
               therefore
               neither
               to
               be
               reckon'd
               among
               the
               living
               ,
               nor
               the
               dead
               ,
               in
               regard
               of
               the
               infidelity
               of
               that
               Element
               .
               Hence
               Seneca
               saith
               ,
               there
               is
               nothing
               to
               which
               men
               may
               not
               be
               brought
               ,
               since
               they
               have
               been
               perswaded
               to
               Navigation
               ;
               and
               Horace
               detests
               the
               first
               inventor
               of
               Ships
               .
               Nor
               is
               it
               less
               rashness
               to
               invade
               this
               Element
               destinated
               to
               Fish
               ,
               then
               the
               Air
               which
               is
               appointed
               for
               Birds
               alone
               .
               Our
               fore-fathers
               had
               good
               reason
               to
               make
               their
               wills
               ,
               when
               they
               went
               to
               sea
               .
               But
               since
               the
               use
               of
               the
               Compass
               it
               hath
               as
               much
               surpass'd
               the
               observation
               of
               Stars
               and
               Shores
               (
               the
               sole
               guides
               of
               antiquity
               )
               in
               certainty
               ,
               as
               the
               Compass
               would
               be
               surpass'd
               by
               the
               invention
               of
               Longitudes
               ,
               which
               would
               teach
               how
               to
               hold
               a
               course
               perfectly
               certain
               .
            
             
               The
               Third
               said
               ,
               That
               to
               seek
               Terrestrial
               Longitudes
               is
               nothing
               else
               but
               to
               seek
               the
               difference
               of
               Meridians
               ,
               that
               is
               ,
               the
               difference
               between
               the
               Meridian
               of
               an
               unknown
               and
               a
               known
               place
               ;
               or
               to
               speak
               plainer
               ,
               the
               Spherical
               Angle
               made
               by
               the
               Meridian
               of
               an
               unknown
               place
               with
               that
               of
               a
               known
               place
               .
               To
               attain
               which
               knowledge
               men
               have
               hitherto
               made
               use
               of
               four
               ways
               ,
               which
               are
               all
               found
               unprofitable
               .
            
             
             
               The
               first
               is
               by
               an
               Instrument
               call'd
               a
               Contepas
               ,
               or
               measure
               of
               Itinerary
               distance
               ,
               which
               would
               be
               infallible
               if
               it
               were
               exact
               .
               For
               whoso
               hath
               the
               true
               distance
               between
               a
               known
               and
               an
               unknown
               place
               hath
               infallibly
               the
               angle
               comprehended
               by
               the
               Meridians
               of
               the
               two
               places
               .
               For
               let
               B
               be
               a
               known
               place
               ,
               and
               C
               an
               unknown
               place
               ;
               let
               the
               distance
               between
               the
               place
               B
               ,
               and
               the
               place
               C
               be
               the
               arch
               B
               C
               ;
               if
               the
               said
               arch
               B
               C
               be
               known
               ,
               the
               difference
               of
               the
               Meridians
               shall
               also
               be
               known
               .
               For
               let
               A
               be
               the
               Pole
               of
               the
               World
               ,
               and
               draw
               the
               arches
               A
               B
               ,
               A
               C
               ,
               which
               are
               the
               Meridians
               of
               the
               places
               B
               and
               C.
               Now
               since
               the
               place
               B
               is
               known
               ,
               the
               height
               of
               the
               Pole
               at
               the
               said
               place
               shall
               be
               also
               known
               ,
               and
               consequently
               its
               complement
               the
               arch
               A
               B.
               And
               although
               the
               place
               C
               be
               unknown
               ,
               yet
               't
               is
               easie
               by
               the
               ordinary
               methods
               to
               take
               the
               height
               of
               the
               Pole
               ;
               and
               so
               its
               complement
               ,
               which
               is
               the
               arch
               A
               C
               ,
               will
               be
               likewise
               known
               .
               Now
               the
               arch
               B
               C
               is
               also
               known
               ,
               since
               't
               is
               the
               distance
               of
               the
               places
               ,
               and
               supposed
               known
               .
               Therefore
               in
               the
               Triangle
               B
               A
               C
               three
               sides
               being
               known
               ,
               the
               Spherical
               angle
               B
               A
               C
               ,
               contained
               by
               the
               said
               two
               Meridians
               ,
               shall
               be
               also
               known
               .
               Which
               was
               to
               be
               demonstrated
               .
               But
               being
               we
               have
               no
               way
               to
               understand
               the
               distance
               of
               B
               C
               exactly
               ,
               therefore
               neither
               have
               we
               the
               angle
               B
               A
               C
               exactly
               .
            
             
             
               The
               second
               way
               were
               also
               infallible
               if
               it
               were
               practicable
               ,
               and
               't
               is
               perform'd
               by
               a
               most
               exquisite
               and
               exact
               Watch.
               For
               setting
               forth
               from
               a
               known
               place
               with
               the
               said
               Watch
               ,
               and
               having
               gone
               as
               far
               as
               you
               please
               ,
               supposing
               the
               Watch
               to
               go
               equally
               ,
               if
               you
               would
               know
               the
               difference
               between
               the
               Meridian
               of
               the
               place
               where
               you
               are
               and
               that
               whence
               you
               departed
               ;
               you
               need
               only
               observe
               the
               hour
               at
               the
               unknown
               place
               ,
               and
               compare
               it
               with
               the
               hour
               noted
               by
               your
               Watch
               ;
               which
               if
               it
               be
               the
               same
               ,
               then
               you
               are
               undoubtedly
               under
               the
               same
               Meridian
               .
               But
               if
               your
               Watch
               says
               one
               a
               clock
               ,
               and
               at
               the
               unknown
               place
               it
               be
               two
               ;
               this
               signifies
               that
               't
               is
               one
               a
               clock
               at
               the
               place
               whence
               you
               set
               forth
               ;
               and
               so
               you
               are
               in
               a
               Meridian
               differing
               fifteen
               degrees
               from
               that
               of
               the
               place
               whence
               you
               came
               :
               and
               so
               in
               other
               cases
               .
            
             
               The
               third
               way
               depends
               upon
               the
               Needle
               excited
               by
               the
               Load-stone
               ;
               for
               if
               you
               suppose
               a
               certain
               pole
               to
               which
               it
               is
               directed
               ,
               and
               a
               regular
               declination
               ,
               there
               will
               (
               undoubtedly
               )
               be
               form'd
               a
               Triangle
               of
               three
               known
               sides
               ,
               and
               you
               will
               have
               the
               difference
               of
               any
               two
               Meridians
               infallibly
               .
               But
               because
               the
               variation
               of
               its
               declination
               is
               so
               great
               and
               uncertain
               that
               't
               is
               not
               possible
               to
               assign
               a
               certain
               pole
               to
               it
               ,
               this
               invention
               is
               found
               as
               faulty
               as
               the
               rest
               .
            
             
               The
               fourth
               way
               is
               by
               the
               Moon
               .
               Which
               might
               be
               as
               well
               by
               the
               Sun
               ,
               or
               any
               other
               Planet
               .
               But
               because
               the
               Moon
               in
               like
               time
               makes
               more
               sensible
               differences
               of
               change
               of
               place
               ,
               therefore
               it
               may
               better
               afford
               the
               knowledge
               of
               longitudes
               .
               Supposing
               then
               that
               we
               have
               Tables
               of
               the
               Moon
               which
               do
               not
               fail
               
               a
               minute
               ;
               and
               that
               't
               is
               possible
               to
               observe
               the
               place
               of
               the
               Moon
               's
               Centre
               within
               a
               minute
               where
               ever
               you
               be
               ,
               you
               will
               ,
               undoubtedly
               ,
               have
               the
               longitude
               ,
               by
               comparing
               the
               time
               ,
               that
               is
               ,
               the
               hour
               and
               the
               minute
               at
               which
               the
               Moon
               is
               found
               in
               that
               same
               place
               of
               Heaven
               in
               the
               Meridian
               for
               which
               the
               Tables
               are
               constructed
               ,
               with
               the
               time
               when
               you
               find
               her
               at
               the
               said
               place
               in
               the
               unknown
               Meridian
               ;
               and
               then
               by
               making
               the
               Aequation
               of
               the
               two
               times
               .
               But
               because
               the
               Moon
               's
               motion
               is
               swift
               ,
               and
               that
               of
               the
               
                 primum
                 mobile
              
               swifter
               ,
               't
               is
               found
               that
               if
               you
               miss
               but
               two
               minutes
               of
               the
               Moon
               's
               place
               ,
               you
               will
               erre
               a
               degree
               in
               terrestrial
               longitude
               ,
               which
               under
               the
               Aequator
               makes
               sixty
               English
               miles
               ;
               and
               so
               also
               if
               you
               erre
               four
               minutes
               of
               an
               hour
               either
               in
               the
               time
               of
               the
               Tables
               ,
               or
               in
               the
               time
               of
               the
               observations
               :
               and
               if
               the
               error
               of
               time
               be
               double
               ,
               treble
               or
               quadruple
               ,
               the
               error
               in
               longitude
               will
               likewise
               be
               multipli'd
               .
               Now
               the
               Tables
               neither
               are
               nor
               can
               ever
               be
               exact
               ,
               nor
               the
               observations
               made
               punctually
               enough
               for
               this
               operation
               .
               The
               reason
               of
               which
               latter
               is
               ,
               that
               't
               is
               not
               sufficient
               to
               observe
               the
               Moon
               ,
               but
               you
               must
               at
               the
               same
               time
               with
               her
               observe
               one
               or
               two
               fix'd
               Stars
               .
               And
               ,
               which
               is
               most
               difficult
               ,
               you
               must
               not
               only
               observe
               the
               body
               of
               the
               Moon
               but
               her
               Centre
               .
               Now
               to
               have
               the
               Moon
               's
               Centre
               ,
               you
               must
               have
               her
               Diametre
               ;
               which
               appears
               at
               the
               same
               time
               greater
               to
               some
               ,
               and
               lesser
               to
               others
               ,
               according
               as
               the
               observer's
               sight
               is
               more
               or
               less
               acute
               .
               And
               the
               Parallaxes
               with
               the
               Refractions
               interposing
               too
               render
               this
               practice
               unprofitable
               ;
               for
               these
               parallaxes
               and
               refractions
               are
               different
               in
               the
               very
               body
               of
               the
               Moon
               ,
               the
               inferior
               part
               having
               greater
               refraction
               and
               parallax
               then
               the
               superior
               .
               Whence
               we
               never
               have
               any
               sure
               knowledge
               from
               the
               said
               refractions
               and
               parallaxes
               .
               For
               as
               for
               Parallaxes
               ,
               we
               have
               indeed
               very
               handsome
               Theories
               of
               them
               ,
               but
               such
               as
               cannot
               be
               reduc'd
               into
               practice
               with
               the
               preciseness
               requisite
               for
               Longitudes
               .
               And
               ,
               as
               for
               the
               refractions
               of
               the
               air
               ,
               they
               are
               yet
               more
               incertain
               ;
               considering
               that
               we
               neither
               have
               ,
               nor
               ever
               can
               have
               ,
               any
               theory
               of
               them
               ,
               by
               reason
               of
               the
               continual
               variation
               of
               the
               density
               and
               rarity
               of
               vapours
               .
               So
               that
               't
               were
               requisite
               to
               have
               Tables
               for
               every
               Horizon
               ,
               made
               by
               the
               experience
               of
               many
               years
               ;
               and
               yet
               they
               would
               be
               very
               uncertain
               ,
               because
               the
               mutations
               hapning
               in
               the
               air
               would
               render
               them
               unprofitable
               .
               Whence
               not
               only
               at
               sea
               but
               also
               at
               land
               't
               is
               impossible
               to
               have
               exact
               observations
               of
               the
               Moon
               's
               Centre
               ;
               so
               that
               Cespeda
               ,
               a
               Spanish
               Author
               ,
               had
               reason
               to
               say
               ,
               that
               this
               operation
               requir'd
               the
               assistance
               of
               an
               Angel.
               From
               the
               defect
               of
               observations
               proceeds
               in
               part
               ;
               the
               defect
               of
               the
               Tables
               of
               the
               Moon
               's
               motion
               .
               I
               say
               ,
               in
               part
               ,
               for
               supposing
               the
               observations
               were
               exact
               ,
               yet
               we
               could
               not
               have
               exact
               Tables
               unless
               we
               had
               the
               true
               Hypothesis
               of
               the
               Moon
               's
               motion
               and
               course
               .
               Whence
               the
               Tables
               will
               be
               different
               among
               themselves
               ,
               which
               are
               made
               upon
               the
               same
               observations
               ,
               but
               several
               Hypotheses
               .
               Thus
               we
               see
               Origanus
               and
               Kepler
               agree
               not
               in
               their
               Ephemerides
               ,
               but
               differ
               sometimes
               
               ten
               minutes
               ,
               though
               both
               made
               them
               upon
               the
               same
               observations
               of
               
                 Tycho
                 Brahe
              
               ,
               but
               upon
               different
               Hypotheses
               .
               And
               thus
               ,
               there
               being
               no
               true
               Hypothesis
               of
               the
               Moon
               ,
               we
               can
               never
               have
               exact
               Tables
               though
               the
               observations
               should
               be
               such
               ;
               and
               ,
               consequently
               ,
               since
               the
               ways
               of
               finding
               Longitudes
               by
               the
               Moon
               are
               Observations
               and
               Tables
               ,
               and
               neither
               the
               one
               nor
               the
               other
               can
               be
               so
               exact
               as
               they
               ought
               ;
               men
               can
               never
               find
               Longitudes
               this
               way
               ,
               unless
               God
               afford
               them
               some
               other
               light
               of
               which
               they
               have
               not
               hitherto
               the
               least
               glimmering
               .
               Wherefore
               
                 Appian
                 ,
                 Veret
                 ,
                 Kepler
                 ,
                 Metius
                 ,
              
               and
               many
               others
               ,
               who
               have
               spoken
               of
               the
               means
               of
               ascertaining
               Navigation
               by
               the
               Moon
               ,
               had
               reason
               to
               judge
               the
               practice
               thereof
               impossible
               ,
               as
               was
               remonstrated
               two
               years
               ago
               to
               one
               that
               here
               made
               a
               proposal
               of
               it
               as
               his
               own
               ;
               of
               which
               we
               are
               not
               likely
               to
               see
               the
               execution
               .
               The
               most
               sure
               way
               we
               have
               to
               find
               these
               Longitudes
               is
               by
               help
               of
               the
               Lunar
               Eclipses
               .
               For
               the
               beginning
               of
               them
               being
               observ'd
               in
               two
               different
               places
               ,
               the
               difference
               of
               the
               times
               of
               their
               beginnings
               will
               give
               the
               difference
               of
               the
               Meridians
               .
               But
               this
               is
               an
               expedient
               more
               profitable
               to
               rectifie
               Geographical
               Charts
               ,
               then
               serviceable
               to
               Navigation
               .
            
          
        
         
           
             CONFERENCE
             LXXV
             .
          
           
             
               I.
               Of
               the
               Leprosie
               ,
               why
               it
               is
               not
               so
               common
               in
               this
               Age
               as
               formerly
               .
               II.
               Of
               the
               ways
               to
               render
               a
               place
               populous
               .
            
          
           
             
               I.
               Of
               the
               Leprosie
               .
            
             
               FOr
               right
               understanding
               the
               nature
               of
               this
               disease
               ,
               't
               is
               requisite
               to
               know
               ,
               that
               as
               the
               Brain
               is
               the
               source
               of
               cold
               diseases
               ,
               so
               the
               Liver
               is
               the
               furnace
               of
               hot
               ,
               such
               as
               this
               is
               :
               although
               its
               debilitation
               of
               the
               faculties
               makes
               some
               account
               it
               cold
               .
               For
               albeit
               the
               first
               qualities
               be
               rather
               the
               supposed
               then
               true
               parents
               of
               diseases
               ,
               yet
               being
               more
               perceptible
               to
               us
               then
               other
               causes
               ,
               and
               always
               accompanying
               them
               ,
               therefore
               our
               reason
               more
               readily
               pitches
               upon
               them
               .
               Now
               the
               Liver
               ,
               either
               by
               its
               own
               fault
               ,
               or
               that
               of
               the
               preceding
               concoction
               ,
               which
               it
               cannot
               correct
               ,
               begets
               adust
               blood
               ;
               and
               this
               by
               further
               adustion
               in
               the
               Veins
               (
               through
               the
               same
               excess
               of
               heat
               which
               it
               derives
               into
               them
               )
               becoming
               atrabilarious
               ,
               is
               as
               such
               attracted
               ,
               and
               retain'd
               by
               every
               part
               of
               the
               body
               ,
               yet
               not
               assimilated
               ,
               as
               it
               ought
               to
               be
               ,
               in
               colour
               and
               consistence
               ,
               but
               turn'd
               into
               a
               scurfie
               ,
               black
               and
               putri'd
               flesh
               .
               If
               that
               impure
               blood
               be
               carri'd
               but
               to
               one
               part
               ,
               and
               make
               a
               tumour
               in
               it
               ,
               it
               makes
               a
               Cancer
               in
               it
               ,
               either
               open
               ,
               or
               occult
               and
               not
               ulcerated
               ;
               which
               Hippocrates
               accounted
               so
               desperate
               an
               evil
               that
               he
               counsels
               not
               to
               meddle
               with
               it
               ;
               whence
               't
               is
               vulgarly
               call'd
               
                 Noli
                 me
                 tangere
              
               .
               So
               that
               what
               a
               
               Cancer
               is
               in
               some
               part
               of
               the
               body
               )
               as
               in
               the
               Paps
               or
               Breasts
               ,
               by
               reason
               of
               their
               spungy
               substance
               more
               dispos'd
               thereunto
               )
               that
               is
               a
               Leprosie
               in
               the
               whole
               body
               .
            
             
               The
               Second
               said
               ,
               No
               humours
               in
               the
               body
               are
               so
               malignant
               as
               to
               cause
               a
               Leprosie
               ,
               unless
               they
               be
               infected
               with
               some
               venomous
               quality
               .
               The
               melancholy
               humour
               ,
               in
               whatever
               quantity
               ,
               causes
               only
               Quartan
               Agues
               ;
               or
               if
               it
               degenerate
               into
               black
               choler
               it
               causes
               that
               kind
               of
               folly
               which
               they
               call
               melancholy
               .
               The
               bilious
               humour
               causes
               Frenzy
               ,
               never
               the
               Leprosie
               ,
               how
               adust
               soever
               it
               be
               ,
               without
               a
               pestilential
               and
               contagious
               quality
               :
               whence
               Fernelius
               defines
               it
               a
               venemous
               disease
               in
               the
               earthy
               substance
               of
               the
               body
               ,
               whose
               nature
               it
               wholly
               alters
               .
               For
               the
               melancholy
               earthy
               humour
               having
               once
               conceiv'd
               this
               poyson
               derives
               it
               to
               the
               bowels
               and
               all
               other
               parts
               ;
               which
               being
               corrupted
               and
               infected
               with
               it
               ,
               by
               degrees
               ,
               turn
               all
               food
               into
               a
               juice
               alike
               venemous
               ;
               wherewith
               the
               whole
               body
               being
               nourish'd
               acquires
               a
               like
               nature
               ,
               and
               retains
               the
               same
               till
               death
               ;
               that
               gross
               humour
               being
               more
               apt
               then
               any
               other
               to
               retain
               the
               qualities
               once
               imprinted
               on
               it
               .
               Now
               this
               disease
               comes
               either
               by
               birth
               ,
               or
               by
               contagion
               ,
               or
               by
               the
               proper
               vitiosity
               of
               the
               body
               .
               As
               for
               the
               first
               ,
               't
               is
               certain
               ,
               if
               the
               Parents
               be
               infected
               with
               this
               venemous
               disease
               ,
               they
               transmit
               the
               same
               to
               their
               children
               ;
               the
               formative
               faculty
               not
               being
               able
               to
               make
               any
               thing
               but
               sutably
               to
               the
               matter
               it
               works
               upon
               .
               Many
               hold
               (
               but
               groundlesly
               )
               that
               women
               conceiving
               during
               their
               purgations
               bring
               forth
               leprous
               children
               .
               As
               for
               the
               second
               ,
               Leprosie
               hath
               this
               common
               with
               all
               other
               contagious
               diseases
               ,
               to
               communicate
               it self
               not
               only
               by
               contact
               of
               bodies
               ,
               but
               also
               by
               inspiration
               of
               the
               air
               infected
               with
               the
               breath
               of
               the
               leprous
               ,
               or
               the
               virulent
               smell
               of
               their
               Ulcers
               .
               As
               for
               the
               third
               ,
               which
               is
               the
               proper
               vitiosity
               of
               the
               body
               ,
               't
               is
               produc'd
               when
               a
               great
               quantity
               of
               black
               choler
               putrifies
               and
               becomes
               venemous
               .
               And
               there
               are
               several
               species
               of
               Leprosie
               ,
               according
               to
               the
               humour
               ,
               by
               adustion
               whereof
               that
               black
               choler
               is
               generated
               ,
               whether
               blood
               ,
               melancholy
               ,
               yellow
               choler
               and
               salt
               phlegm
               .
               The
               first
               being
               less
               malignant
               makes
               red
               Leprosie
               ,
               and
               the
               blood
               having
               acquir'd
               excessive
               acrimony
               by
               adustion
               ,
               amongst
               other
               effects
               ,
               corrodes
               the
               root
               of
               the
               hair
               ,
               and
               makes
               baldness
               ;
               The
               second
               caus'd
               by
               torrefying
               of
               melancholy
               makes
               black
               ,
               green
               ,
               or
               livid
               Leprosie
               ,
               which
               is
               call'd
               Elephantiasis
               ,
               because
               it
               renders
               the
               skin
               rough
               like
               that
               of
               Elephants
               .
               The
               third
               ,
               produced
               of
               yellow
               choler
               burnt
               ,
               makes
               yellow
               Lepers
               ,
               and
               is
               call'd
               Leonine
               ,
               from
               the
               terrible
               aspect
               of
               those
               that
               are
               tainted
               with
               it
               ,
               or
               from
               the
               lips
               and
               forehead
               which
               it
               makes
               them
               elevate
               like
               Lyons
               .
               The
               last
               ,
               caus'd
               by
               salt
               phlegm
               ,
               makes
               white
               Lepers
               .
            
             
               The
               Third
               said
               ,
               That
               the
               material
               cause
               of
               Leprosie
               being
               any
               gross
               humour
               ,
               and
               the
               efficient
               a
               vehement
               heat
               ;
               when
               both
               these
               causes
               meet
               in
               a
               sufficient
               degree
               ,
               Leprosie
               is
               contracted
               by
               the
               ill
               habit
               of
               the
               body
               .
               Hence
               men
               are
               more
               obnoxious
               
               to
               it
               then
               women
               who
               have
               less
               heat
               ;
               for
               want
               of
               which
               Eunuchs
               are
               also
               free
               from
               it
               ,
               and
               many
               have
               voluntarily
               made
               themselves
               such
               ,
               to
               avoid
               it
               .
               Men
               of
               perfect
               age
               ,
               as
               between
               35
               and
               48
               years
               ,
               hot
               and
               dry
               ,
               fall
               most
               easily
               into
               this
               disease
               .
               And
               of
               these
               Southern
               people
               more
               then
               Northern
               .
               Whence
               Alexandria
               ,
               yea
               all
               Egypt
               and
               Judea
               were
               most
               pester'd
               with
               it
               ;
               but
               especially
               the
               latter
               ,
               where
               even
               the
               walls
               and
               vessels
               contracted
               leprosie
               .
               Which
               Interpreters
               more
               admire
               then
               comprehend
               ,
               and
               gave
               occasion
               to
               Manetho
               the
               Historian
               (
               who
               is
               refuted
               by
               Josephus
               )
               to
               say
               ,
               that
               this
               Leprosie
               forc'd
               the
               Egyptians
               to
               drive
               the
               Jews
               out
               of
               their
               Country
               .
               On
               the
               contrary
               ,
               Germany
               knew
               it
               not
               for
               a
               long
               time
               ,
               nor
               Italy
               before
               Pompey
               ,
               in
               whose
               time
               his
               Souldiers
               brought
               it
               from
               Egypt
               ;
               the
               Kings
               whereof
               ,
               as
               Pliny
               relates
               ,
               were
               wont
               to
               asswage
               the
               malignity
               by
               an
               inhumane
               and
               abominable
               remedy
               ,
               a
               bath
               of
               little
               childrens
               blood
               .
               But
               the
               Scythians
               were
               always
               free
               from
               it
               ,
               as
               well
               by
               reason
               of
               the
               coldness
               of
               their
               climate
               ,
               as
               the
               familiar
               use
               of
               milk
               ,
               whose
               thin
               and
               wheyie
               part
               hinders
               the
               generation
               of
               melancholy
               ,
               and
               the
               other
               parts
               moisten
               and
               temper
               heat
               .
               'T
               is
               also
               produc'd
               by
               food
               of
               gross
               and
               glutinous
               juice
               (
               as
               Swines
               flesh
               ,
               for
               this
               cause
               forbidden
               to
               the
               Jews
               )
               by
               the
               Hemorrhoids
               stop'd
               ,
               and
               other
               suppressions
               of
               blood
               .
               Now
               't
               is
               not
               so
               frequent
               in
               these
               days
               as
               of
               old
               ;
               first
               because
               being
               brought
               hither
               by
               strangers
               ,
               it
               appear'd
               upon
               them
               and
               some
               of
               their
               descents
               ,
               but
               could
               not
               long
               consist
               with
               the
               mildness
               of
               our
               air
               ,
               and
               so
               became
               extinct
               of
               it self
               by
               the
               separation
               of
               such
               as
               were
               most
               infected
               with
               it
               ;
               as
               Peaches
               are
               poyson
               in
               Persia
               ,
               but
               delicious
               fruits
               amongst
               us
               .
               Secondly
               ,
               because
               it
               being
               ignominious
               to
               be
               separated
               from
               all
               society
               ,
               the
               few
               Lepers
               that
               remain'd
               would
               not
               appear
               ,
               unless
               they
               were
               forc'd
               ;
               whilst
               in
               the
               mean
               time
               the
               revenues
               of
               Hospitals
               design'd
               for
               their
               support
               have
               been
               seiz'd
               by
               such
               as
               favour'd
               their
               concealment
               the
               better
               to
               enjoy
               the
               same
               .
            
             
               The
               Fourth
               said
               ,
               The
               decreasing
               of
               this
               disease
               ,
               as
               well
               as
               of
               other
               Epidemical
               diseases
               ,
               is
               to
               be
               attributed
               to
               certain
               Constellations
               .
               Besides
               ,
               perhaps
               the
               ignorance
               of
               former
               times
               took
               the
               Pox
               for
               the
               Leprosie
               ;
               and
               so
               not
               knowing
               how
               to
               cure
               the
               Pox
               so
               well
               as
               at
               this
               day
               ,
               it
               was
               communicated
               to
               more
               persons
               .
               The
               accidents
               of
               these
               two
               diseases
               are
               almost
               the
               same
               ,
               both
               are
               cur'd
               with
               Mercury
               ,
               whose
               excessive
               coldness
               and
               humidity
               corrects
               the
               heat
               and
               dryness
               of
               the
               Leprosie
               ,
               and
               by
               its
               extream
               tenuity
               penetrating
               the
               more
               solid
               parts
               wherein
               the
               Leprosie
               lies
               more
               successfully
               encounters
               this
               atrabilarious
               venome
               then
               Mithridate
               and
               Vipers
               do
               ,
               although
               much
               commended
               by
               Galen
               ,
               who
               relates
               five
               stories
               of
               such
               as
               were
               cur'd
               therewith
               ,
               but
               we
               have
               experiences
               to
               the
               contrary
               in
               these
               latter
               ages
               ,
               refrigerating
               and
               humecting
               Medecines
               having
               been
               found
               more
               profitable
               then
               drying
               ,
               as
               Vipers
               are
               ;
               which
               ,
               whether
               our
               climate
               ,
               or
               some
               other
               unknown
               cause
               ,
               occasion
               the
               alteration
               ,
               
               rather
               increase
               then
               diminish
               this
               evil
               .
               Nevertheless
               ,
               what
               is
               reported
               of
               the
               means
               to
               cure
               the
               Leprosie
               ,
               especially
               if
               hereditary
               or
               inveterate
               ,
               must
               be
               understood
               of
               a
               palliative
               or
               preservative
               ,
               not
               of
               a
               perfect
               cure
               ;
               which
               is
               difficult
               in
               the
               beginning
               of
               this
               malady
               ,
               when
               only
               the
               bowels
               are
               tainted
               ;
               very
               difficult
               in
               its
               increase
               ,
               when
               the
               signs
               begin
               to
               appear
               outwardly
               ;
               impossible
               in
               its
               State
               when
               the
               members
               come
               to
               be
               ulcerated
               ;
               and
               desperate
               in
               its
               declination
               ,
               when
               they
               begin
               to
               drop
               off
               .
               Although
               Paracelsus
               ,
               by
               his
               great
               work
               promises
               to
               cure
               not
               onely
               men
               but
               also
               all
               imperfect
               metals
               ,
               which
               he
               termes
               leprous
               .
            
          
           
             
               II.
               Of
               the
               wayes
               to
               render
               a
               place
               populous
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               All
               our
               great
               designes
               aim
               at
               Eternity
               ,
               and
               among
               the
               means
               of
               attaining
               thereunto
               ,
               Princes
               have
               found
               none
               more
               magnificient
               ,
               and
               correspondent
               to
               their
               grandeur
               ,
               then
               to
               build
               Cities
               after
               their
               own
               names
               .
               Such
               was
               that
               of
               Alexander
               in
               the
               founding
               of
               Alexandria
               ,
               of
               Constantine
               in
               that
               of
               Constantinople
               ,
               of
               the
               Caesars
               in
               so
               many
               Cities
               of
               their
               names
               ;
               and
               in
               our
               time
               ,
               of
               the
               King
               of
               Sweden
               in
               Gustavousburg
               ,
               of
               the
               King
               of
               Spain
               in
               Philippa
               ,
               of
               the
               Duke
               of
               Nevers
               in
               Charle-ville
               ,
               and
               of
               some
               others
               .
               But
               to
               accomplish
               this
               great
               design
               ,
               't
               is
               to
               be
               consider'd
               that
               the
               business
               is
               to
               be
               done
               with
               men
               ,
               who
               are
               drawn
               by
               as
               many
               wayes
               as
               they
               consist
               of
               parts
               ,
               to
               wit
               ,
               Body
               and
               Soul.
               And
               because
               most
               men
               are
               sensual
               ,
               therefore
               things
               relating
               to
               corporeal
               conveniences
               are
               most
               attractive
               .
               Amongst
               which
               ,
               regard
               is
               principally
               to
               be
               had
               to
               the
               Air
               ,
               as
               that
               which
               we
               breathe
               incessantly
               ,
               to
               meat
               and
               drink
               ,
               which
               are
               of
               daily
               necessity
               .
               Hence
               we
               see
               few
               healthful
               and
               fertile
               places
               desert
               ;
               whereas
               barren
               and
               desert
               places
               ,
               what
               ever
               care
               be
               taken
               ,
               alwayes
               return
               to
               their
               first
               nature
               .
               If
               those
               conveniencies
               be
               wanting
               in
               the
               place
               ,
               they
               they
               must
               at
               least
               be
               near
               hand
               ,
               and
               attainable
               by
               commerce
               of
               Seas
               and
               Rivers
               ;
               which
               also
               are
               advantageous
               for
               the
               vent
               of
               home-bred
               commodities
               .
               But
               the
               most
               necessary
               condition
               of
               all
               is
               safety
               ;
               which
               hath
               render'd
               Holland
               ,
               the
               Adriatick
               Gulph
               ,
               and
               almost
               all
               Islands
               populous
               ,
               as
               it
               sometimes
               assembled
               many
               out-laws
               and
               miserable
               persons
               at
               the
               first
               building
               of
               Rome
               ;
               the
               same
               course
               being
               also
               practis'd
               by
               Timoleon
               to
               populate
               Syracuse
               .
               For
               Man
               being
               naturally
               a
               sociable
               creature
               ,
               the
               cause
               of
               their
               assembling
               together
               was
               not
               the
               casual
               concourse
               of
               atoms
               ,
               as
               Epicurus
               feign'd
               ,
               nor
               the
               wonder
               of
               fire
               ,
               as
               Vitruvius
               saith
               ,
               nor
               their
               meeting
               near
               pits
               and
               springs
               ,
               much
               less
               Musick
               ,
               Eloquence
               ,
               or
               Philosophy
               ;
               but
               onely
               their
               natural
               inclination
               to
               preserve
               themselves
               ,
               and
               be
               secure
               ,
               first
               ,
               against
               wild
               beasts
               ,
               and
               then
               against
               their
               enemies
               ,
               who
               were
               kept
               off
               with
               walls
               .
               Yet
               as
               a
               fortress
               needs
               a
               strong
               bulwark
               ,
               so
               a
               frontier
               Town
               cannot
               easily
               become
               populous
               ,
               the
               guarding
               of
               it
               diverting
               its
               inhabitants
               from
               attending
               more
               necessary
               Arts
               ,
               as
               Agriculture
               ,
               Manufacture
               ,
               and
               Trade
               .
               For
               most
               Cities
               are
               render'd
               
               populous
               by
               some
               Manufactures
               ,
               both
               buyers
               and
               sellers
               resorting
               to
               such
               places
               where
               there
               is
               most
               plenty
               and
               most
               vent
               .
               Wherefore
               't
               is
               one
               of
               the
               best
               expedients
               to
               invite
               the
               most
               excellent
               Artists
               from
               all
               parts
               of
               the
               world
               ,
               by
               immunities
               ,
               priviledge
               ,
               and
               rewards
               .
               As
               to
               the
               Soul
               ,
               Religion
               bears
               a
               great
               stroke
               in
               this
               matter
               ,
               obliging
               men
               to
               Voyages
               ,
               Pilgrimages
               ,
               Offerings
               ,
               and
               other
               devotions
               ,
               in
               some
               places
               rather
               then
               others
               .
               And
               next
               are
               Academies
               and
               Universities
               ,
               all
               sorts
               of
               Sciences
               and
               Disciplines
               .
            
             
               The
               Second
               said
               ,
               That
               a
               City
               being
               an
               assembly
               and
               union
               of
               many
               persons
               in
               order
               to
               live
               happily
               ,
               filling
               it
               with
               people
               is
               not
               so
               necessary
               as
               exact
               observation
               of
               Laws
               ;
               which
               consisting
               only
               in
               order
               ,
               are
               commonly
               neglected
               in
               places
               where
               multitude
               causeth
               confusion
               .
               Hence
               
                 Solon
                 ,
                 Lycurgus
              
               ,
               and
               most
               ancient
               Legislators
               ,
               limited
               the
               Inhabitants
               of
               their
               Cities
               to
               a
               certain
               number
               ,
               which
               Hippodamus
               the
               Milesian
               restrain'd
               to
               ten
               thousand
               men
               ;
               and
               at
               this
               day
               ,
               in
               some
               Cities
               ,
               as
               Lisbon
               and
               Naples
               ,
               't
               is
               not
               lawful
               to
               erect
               new
               buildings
               ,
               which
               hath
               also
               been
               frequently
               prohibited
               at
               Paris
               .
               For
               the
               same
               reason
               many
               Nations
               have
               discharg'd
               themselves
               of
               their
               people
               by
               colonies
               ,
               or
               sending
               them
               to
               the
               conquest
               of
               other
               Territories
               ,
               as
               did
               sometimes
               the
               Gauls
               under
               Bremus
               ;
               the
               
                 Goths
                 ,
                 Huns
                 ,
                 Alans
                 ,
                 Hernles
                 ,
              
               and
               Vandals
               ,
               under
               Attila
               and
               Alaric
               ;
               and
               the
               Swisses
               are
               at
               this
               day
               in
               the
               service
               of
               most
               Princes
               and
               States
               .
            
             
               The
               Third
               said
               ,
               That
               the
               true
               strength
               of
               a
               State
               ,
               both
               for
               offence
               and
               defence
               ,
               consists
               in
               the
               number
               of
               men
               ,
               and
               therefore
               a
               City
               flourishes
               according
               to
               its
               populousness
               .
               The
               small
               number
               of
               inhabitants
               limited
               by
               Legislators
               hath
               sometimes
               been
               the
               losse
               of
               their
               Republicks
               ;
               that
               of
               Sparta
               in
               the
               battle
               of
               Leuctra
               and
               Athens
               ,
               in
               one
               single
               battle
               against
               Philip
               ;
               as
               it
               would
               also
               have
               been
               of
               the
               Roman
               Empire
               at
               the
               defeat
               of
               Cannae
               ,
               where
               50000.
               
               Romans
               dy'd
               upon
               the
               place
               ,
               without
               the
               supply
               which
               they
               found
               in
               the
               almost
               innumerable
               multitude
               of
               the
               Citizens
               of
               Rome
               ,
               render'd
               populous
               by
               the
               residence
               of
               Kings
               ,
               Consuls
               ,
               and
               Emperors
               ,
               and
               the
               supreme
               Tribunal
               of
               Justice
               which
               the
               Senate
               dispens'd
               thence
               to
               all
               the
               world
               ,
               with
               whose
               spoils
               it
               was
               inrich'd
               .
               Whose
               increase
               was
               also
               promoted
               by
               the
               rigorous
               laws
               against
               coelibacy
               ,
               and
               the
               priviledges
               granted
               to
               such
               as
               had
               many
               children
               ;
               for
               propagating
               which
               ,
               before
               Christiauity
               ,
               they
               permitted
               polygamy
               and
               divorce
               ,
               and
               authoriz'd
               concubinage
               by
               legitimation
               of
               natural
               issues
               .
               Moreover
               ,
               the
               felicity
               of
               a
               City
               lying
               in
               the
               plenty
               and
               sufficiency
               of
               all
               things
               ,
               which
               is
               not
               found
               except
               amongst
               a
               great
               number
               of
               inhabitants
               who
               interchangeably
               communicate
               their
               commodities
               ;
               the
               most
               populous
               City
               is
               the
               most
               happy
               .
               And
               experience
               manifests
               ,
               that
               the
               Laws
               and
               Justice
               are
               better
               administred
               in
               great
               Cities
               ,
               then
               in
               hamblets
               and
               villages
               ;
               especially
               when
               Concord
               ,
               whereby
               small
               things
               grow
               ,
               is
               maintain'd
               therein
               .
            
          
        
         
           
           
             CONFERENCE
             LXXVI
             .
          
           
             
               I.
               Of
               Madness
               .
               II.
               Of
               Community
               of
               goods
               .
            
          
           
             
               I.
               Of
               Madness
               .
            
             
               SInce
               Man
               by
               his
               treason
               first
               destroy'd
               the
               goodly
               order
               establish'd
               by
               God
               in
               nature
               ,
               endeavoring
               to
               advance
               himself
               above
               his
               Creator
               ,
               the
               beasts
               have
               ,
               also
               ,
               in
               just
               punishment
               of
               his
               crime
               ,
               shaken
               off
               his
               yoke
               ;
               some
               offending
               him
               by
               their
               breath
               ,
               others
               by
               their
               sight
               ,
               some
               with
               the
               voice
               ,
               most
               with
               biting
               ;
               which
               if
               venomous
               ,
               as
               that
               of
               Serpents
               and
               mad
               Dogs
               ,
               imprints
               a
               malignant
               quality
               in
               the
               whole
               habit
               of
               the
               Body
               ,
               whose
               temper
               it
               destroys
               .
               That
               of
               mad-dogs
               ,
               although
               less
               painful
               then
               any
               ,
               yet
               more
               horrible
               ,
               and
               so
               much
               more
               dangerous
               in
               that
               it
               oftentimes
               seizes
               upon
               the
               noble
               parts
               without
               being
               perceiv'd
               till
               the
               madness
               be
               at
               the
               height
               .
               The
               signes
               for
               knowing
               this
               Evil
               in
               its
               birth
               ,
               in
               order
               to
               prevent
               it
               ,
               are
               not
               taken
               from
               the
               wound
               which
               is
               altogether
               like
               other
               wounds
               ,
               but
               from
               the
               dog
               that
               made
               it
               .
               For
               if
               he
               be
               mad
               ,
               he
               neither
               eats
               nor
               drinks
               ,
               although
               he
               thirst
               extremely
               ;
               he
               pants
               and
               blows
               ,
               hangs
               out
               his
               tongue
               ,
               which
               is
               yellow
               and
               tinctur'd
               with
               choler
               ,
               he
               casts
               forth
               dry
               and
               clotted
               froth
               at
               the
               mouth
               and
               nose
               ,
               hangs
               down
               his
               ears
               ,
               looks
               wildly
               with
               sparkling
               eyes
               ,
               flyes
               at
               known
               and
               unknown
               ,
               and
               bites
               without
               barking
               ;
               he
               is
               lean
               ,
               carries
               his
               tail
               between
               his
               legs
               clinging
               to
               his
               belly
               ,
               he
               runs
               fast
               ,
               and
               stops
               suddenly
               ,
               hits
               upon
               every
               obstacle
               without
               going
               out
               of
               his
               way
               ,
               and
               other
               dogs
               avoid
               him
               .
               But
               if
               the
               dog
               cannot
               be
               seen
               ,
               then
               bruised
               nuts
               or
               hot
               bread
               must
               for
               some
               hours
               be
               lay'd
               upon
               the
               wound
               ,
               or
               else
               meal
               temper'd
               with
               the
               blood
               running
               from
               it
               ,
               given
               to
               a
               hungry
               dog
               or
               hen
               ,
               who
               will
               dye
               if
               the
               wound
               were
               made
               by
               a
               mad
               dog
               .
            
             
               The
               Second
               said
               ,
               Madness
               is
               a
               malady
               oftentimes
               with
               deliration
               ,
               caus'd
               in
               an
               Animal
               by
               a
               particular
               poyson
               ,
               communicated
               to
               Man
               ,
               with
               extreme
               aversion
               against
               all
               liquors
               ,
               especially
               water
               .
               It
               happens
               to
               Wolves
               ,
               Oxen
               ,
               Horses
               ,
               Cats
               ,
               and
               almost
               all
               Animals
               ,
               but
               most
               frequently
               to
               Dogs
               ,
               either
               by
               reason
               of
               their
               melancholy
               temper
               ,
               or
               a
               particular
               inclination
               which
               they
               have
               to
               madness
               ,
               as
               the
               swine
               hath
               to
               leprosie
               .
               For
               't
               is
               an
               Evil
               that
               is
               not
               known
               but
               by
               its
               effects
               ;
               't
               is
               a
               poyson
               particularly
               apt
               to
               be
               communicated
               to
               Man
               by
               biting
               ,
               by
               the
               slaver
               ,
               foam
               ,
               or
               feeding
               of
               an
               enrag'd
               Animal
               ,
               not
               depending
               on
               the
               first
               qualities
               ,
               but
               acting
               with
               its
               whole
               substance
               :
               As
               appears
               in
               that
               it
               reigns
               in
               great
               colds
               and
               excessive
               heats
               ,
               but
               is
               cur'd
               with
               medicines
               which
               act
               not
               by
               their
               first
               qualities
               ,
               but
               by
               their
               whole
               substance
               ,
               as
               the
               ashes
               of
               fresh-water
               Crabs
               ,
               and
               Mithridate
               ;
               and
               ,
               according
               to
               Dioscorides
               ,
               't
               is
               contracted
               by
               qualities
               altogether
               occult
               ,
               as
               to
               sleep
               very
               long
               in
               the
               shadow
               of
               a
               Service
               Tree
               ;
               and
               he
               saith
               ,
               he
               saw
               a
               Carder
               of
               Wool
               become
               mad
               
               onely
               by
               having
               long
               beaten
               his
               wool
               with
               a
               wand
               of
               Cornel
               Tree
               .
               The
               same
               is
               affirm'd
               of
               a
               plant
               call'd
               Dog-berry
               Tree
               .
               Yet
               the
               most
               part
               ,
               with
               Matthiolus
               and
               Fernelius
               ,
               hold
               ,
               that
               these
               causes
               may
               awaken
               the
               hidden
               evil
               ,
               and
               augment
               it
               ,
               but
               not
               produce
               it
               ,
               unless
               in
               such
               as
               have
               been
               mad
               before
               .
               But
               how
               comes
               this
               poyson
               to
               lie
               hid
               so
               long
               ,
               that
               Fracastorius
               saith
               it
               seldome
               appears
               before
               the
               one
               and
               twentieth
               day
               ,
               commonly
               after
               the
               thirtieth
               ,
               in
               many
               after
               four
               or
               six
               moneths
               ,
               and
               sometimes
               after
               divers
               years
               ;
               seeing
               all
               poysons
               being
               an
               enemy
               to
               the
               Heart
               ,
               should
               be
               carry'd
               thither
               suddenly
               by
               the
               Arteries
               .
               This
               seems
               to
               proceed
               from
               the
               proportion
               of
               the
               Agent
               and
               Patient
               ,
               and
               their
               several
               resistance
               ,
               differing
               according
               to
               the
               degrees
               of
               the
               poyson
               ,
               the
               diversity
               of
               tempers
               or
               food
               ,
               climates
               ,
               or
               the
               part
               hurt
               .
               For
               poyson
               being
               contrary
               to
               our
               nature
               by
               particular
               malignity
               cannot
               be
               wholly
               subdu'd
               by
               our
               natural
               heat
               ,
               and
               so
               may
               preserve
               its
               malignity
               in
               the
               body
               a
               long
               while
               ,
               without
               manifesting
               it self
               till
               it
               have
               first
               introduc'd
               dispositions
               requisite
               to
               its
               reception
               ,
               which
               happens
               to
               be
               sooner
               or
               later
               according
               to
               the
               good
               or
               bad
               temper
               of
               the
               body
               ;
               whence
               in
               several
               persons
               bitten
               by
               the
               same
               dog
               ,
               madness
               appears
               in
               some
               sooner
               ,
               in
               others
               later
               .
               As
               some
               have
               the
               small
               pox
               when
               they
               are
               well
               in
               years
               ,
               others
               in
               their
               infancy
               ,
               though
               most
               Physitians
               agree
               that
               't
               is
               an
               Ebullition
               of
               some
               venemous
               matter
               contracted
               by
               every
               one
               in
               his
               mothers
               womb
               ,
               by
               impurity
               of
               the
               menstruous
               blood
               retain'd
               during
               the
               time
               of
               breeding
               .
               So
               the
               cholerick
               are
               sooner
               tainted
               with
               madness
               and
               all
               other
               poysons
               then
               the
               phlegmatick
               ;
               such
               as
               are
               lean
               and
               have
               large
               veins
               sooner
               then
               fat
               who
               have
               small
               .
               The
               skin
               ,
               artery
               ,
               vein
               ,
               nerve
               and
               muscle
               ,
               variously
               communicate
               this
               poyson
               .
               The
               power
               of
               Imagination
               also
               contributes
               much
               to
               it
               .
               Whence
               Aetius
               relates
               ,
               that
               a
               Philosopher
               having
               by
               his
               Ratiocination
               concluded
               that
               the
               dog
               which
               appear'd
               to
               him
               in
               the
               water
               of
               the
               bath
               ,
               and
               made
               him
               afraid
               ,
               was
               nothing
               but
               an
               effect
               of
               his
               perverted
               Phancy
               ,
               there
               being
               no
               affinity
               between
               a
               bath
               and
               a
               dog
               ,
               drunk
               largely
               of
               it
               and
               was
               cur'd
               .
            
             
               The
               Third
               said
               ,
               That
               the
               signs
               of
               madness
               are
               anxiety
               ,
               causeless
               anger
               and
               fear
               ,
               heaviness
               and
               griping
               of
               the
               stomack
               ,
               the
               hiccock
               ,
               and
               other
               convulsive
               motion
               ,
               hoarsness
               of
               the
               voice
               ,
               sweating
               of
               the
               countenance
               ,
               and
               contraction
               of
               the
               whole
               body
               ;
               but
               the
               most
               certain
               is
               the
               total
               aversion
               from
               water
               (
               although
               the
               thirst
               be
               vehement
               )
               which
               is
               the
               certainest
               remedy
               in
               this
               case
               ,
               whence
               some
               have
               been
               cur'd
               by
               being
               unawares
               plunged
               into
               water
               ,
               and
               so
               made
               to
               drink
               whether
               they
               would
               or
               no.
               This
               Hydrophobia
               cannot
               be
               from
               the
               image
               of
               the
               dog
               appearing
               in
               the
               water
               to
               the
               patient
               beholding
               his
               own
               terrible
               aspect
               .
               For
               some
               have
               been
               possess'd
               with
               aversion
               from
               water
               without
               the
               biting
               of
               a
               dog
               ;
               as
               Platerus
               tells
               of
               a
               woman
               who
               became
               Hydrophobous
               by
               having
               abode
               a
               whole
               night
               neer
               a
               river
               .
               Much
               less
               can
               it
               come
               from
               the
               dryness
               caus'd
               in
               them
               by
               this
               poyson
               ;
               
               for
               then
               they
               would
               rather
               desire
               drink
               ;
               but
               it
               proceeds
               from
               a
               particular
               antipathy
               of
               this
               poyson
               to
               water
               ,
               so
               great
               ,
               that
               if
               the
               fresh
               wound
               of
               a
               dog's
               biting
               be
               with
               cold
               water
               ,
               it
               becomes
               incurable
               ;
               the
               poyson
               flying
               water
               so
               much
               ,
               that
               at
               its
               approach
               it
               retires
               from
               the
               surface
               inwardly
               ,
               whence
               it
               cannot
               afterwards
               be
               expell'd
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               Phancy
               alone
               was
               capable
               to
               cause
               this
               aversion
               from
               water
               ,
               notwithstanding
               the
               natural
               inclination
               of
               the
               parts
               requiring
               humectation
               .
               For
               that
               faculty
               is
               very
               strong
               in
               these
               Patients
               ,
               having
               the
               image
               of
               the
               dog
               always
               present
               ,
               and
               so
               they
               imagine
               that
               they
               see
               it
               in
               the
               water
               ;
               as
               the
               Fool
               Antiphon
               thought
               he
               continually
               saw
               his
               own
               in
               the
               air
               .
               Yea
               ,
               possibly
               ,
               as
               a
               little
               seed
               is
               so
               configurated
               by
               the
               formative
               vertue
               that
               it
               becomes
               another
               animal
               ,
               and
               in
               Plants
               a
               hundred
               grains
               are
               made
               of
               one
               :
               so
               this
               poyson
               containing
               the
               idea
               of
               the
               whole
               substance
               of
               the
               dog
               ,
               by
               which
               alone
               it
               acts
               ,
               when
               receiv'd
               into
               the
               body
               ,
               and
               assisted
               by
               natural
               heat
               produces
               new
               species
               of
               the
               dog
               ;
               which
               being
               carri'd
               by
               the
               spirits
               to
               the
               Brain
               are
               so
               strongly
               imprinted
               in
               the
               imagination
               that
               reason
               can
               hardly
               rectifie
               them
               ;
               and
               being
               again
               represented
               in
               the
               water
               by
               emission
               of
               the
               animal
               spirits
               ,
               in
               vision
               ,
               make
               the
               patients
               abhor
               water
               ,
               and
               all
               liquid
               things
               .
               Which
               will
               not
               be
               thought
               so
               irrational
               by
               those
               that
               maintain
               that
               the
               foam
               of
               a
               mad
               dog
               hanging
               on
               the
               hem
               of
               linen
               produces
               little
               animals
               of
               a
               dog-like
               shape
               ;
               nor
               by
               those
               who
               have
               observ'd
               the
               sediments
               of
               the
               Urines
               of
               these
               Patients
               to
               have
               the
               same
               figure
               ,
               as
               if
               the
               whole
               man
               became
               dog
               in
               this
               malady
               ,
               as
               he
               becomes
               all
               wolf
               in
               Lycanthropie
               .
            
             
               The
               Fifth
               said
               ,
               The
               mind
               and
               body
               being
               both
               disorder'd
               in
               this
               malady
               ,
               require
               each
               a
               distinct
               cure
               .
               The
               mind
               must
               be
               setled
               ,
               and
               diverted
               from
               that
               sad
               object
               of
               dogs
               ,
               and
               the
               most
               usual
               way
               in
               France
               is
               to
               be
               bath'd
               in
               sea-water
               .
               As
               for
               the
               body
               ,
               the
               poyson
               must
               be
               drawn
               out
               of
               the
               new
               wound
               by
               Cupping-glasses
               ,
               Scarifications
               ,
               Suctions
               ,
               Cauteries
               ,
               and
               attractive
               Cataplasms
               ,
               such
               as
               that
               of
               pitch
               and
               Opopanax
               dissolv'd
               in
               Vinegar
               ,
               which
               Galen
               saith
               is
               infallible
               ;
               ligatures
               made
               upon
               the
               wound
               if
               the
               part
               admit
               them
               ,
               or
               else
               incompass'd
               with
               defensatives
               ,
               as
               Dragons
               blood
               ,
               and
               Bole
               Armenick
               mingled
               with
               the
               white
               of
               an
               egge
               ;
               then
               some
               Antidotes
               or
               Alexiteries
               to
               strengthen
               the
               principal
               parts
               ,
               and
               alter
               the
               malignity
               of
               the
               poyson
               ;
               as
               the
               Herb
               call'd
               Alyssum
               ,
               because
               it
               extinguishes
               madness
               ,
               the
               ashes
               of
               Crevish
               ,
               Mistletoe
               of
               the
               Oak
               ,
               Scordium
               ,
               Dittany
               ,
               Angelica
               ,
               and
               blessed
               Thistle
               .
               Of
               all
               which
               remedies
               ,
               as
               also
               of
               the
               purgatives
               ,
               the
               dose
               must
               be
               double
               ,
               and
               so
               proportionate
               to
               the
               greatness
               of
               the
               evil
               ;
               but
               they
               are
               unprofitable
               when
               the
               Patient
               is
               already
               averse
               from
               water
               and
               liquid
               things
               ,
               only
               two
               ,
               of
               which
               Themison
               the
               Physitian
               is
               one
               ,
               being
               recorded
               to
               have
               been
               cur'd
               by
               them
               .
            
          
           
             
             
               II.
               Of
               Community
               of
               goods
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               a
               City
               is
               a
               society
               establish'd
               in
               order
               to
               living
               well
               ;
               and
               amity
               being
               the
               foundation
               of
               society
               ,
               what
               conduceth
               to
               preserve
               it
               in
               a
               City
               ought
               to
               be
               exactly
               observ'd
               .
               Such
               is
               community
               of
               goods
               ,
               so
               much
               desir'd
               by
               Plato
               ,
               that
               in
               his
               Republick
               he
               could
               not
               suffer
               the
               words
               
                 Meum
                 &
                 Tuum
              
               ,
               which
               he
               accounted
               the
               original
               of
               all
               disorders
               hapning
               in
               States
               ;
               and
               ,
               as
               they
               say
               ,
               practis'd
               by
               Pythagoras
               too
               amongst
               his
               disciples
               ,
               as
               by
               our
               Monasticks
               .
               As
               also
               by
               the
               Garamantes
               ,
               a
               people
               of
               Africa
               ,
               as
               Mela
               reports
               ,
               and
               by
               the
               Brachmans
               ,
               Esteans
               ,
               and
               Gymnosophists
               .
               Whilst
               the
               Lacedemonians
               observ'd
               it
               ,
               their
               State
               was
               the
               most
               flourishing
               of
               Greece
               .
               The
               example
               of
               the
               first
               Christians
               is
               express
               ,
               who
               sold
               all
               that
               they
               had
               ,
               and
               laid
               the
               money
               at
               the
               Apostles
               feet
               ;
               and
               Ananias
               ,
               with
               his
               wife
               Sapphira
               ,
               dy'd
               for
               having
               kept
               back
               part
               of
               the
               price
               of
               their
               inheritance
               sold
               to
               this
               end
               .
               For
               the
               condemning
               of
               the
               Anabaptists
               of
               Westphalia
               under
               Munster
               ,
               who
               practis'd
               this
               community
               ,
               was
               for
               their
               Heresie
               which
               they
               cover'd
               with
               this
               specious
               pretext
               .
               And
               
                 Diodorus
                 Siculus
              
               relates
               that
               among
               the
               Aethiopians
               community
               of
               goods
               makes
               so
               perfect
               friendship
               ,
               that
               friends
               not
               only
               will
               conform
               to
               one
               another
               by
               the
               equality
               of
               the
               goods
               of
               fortune
               ;
               but
               also
               when
               one
               of
               them
               becomes
               blind
               ,
               maim'd
               or
               lame
               ,
               they
               deprive
               themselves
               of
               the
               same
               members
               ,
               accounting
               it
               reasonable
               to
               have
               community
               not
               only
               of
               goods
               ,
               but
               also
               of
               evils
               ,
               the
               burden
               being
               lessen'd
               by
               division
               ,
               and
               more
               supportable
               by
               example
               .
               But
               good
               is
               greater
               when
               communicated
               to
               more
               ;
               communicativeness
               being
               a
               quality
               which
               belongs
               to
               the
               best
               things
               in
               the
               world
               ,
               as
               to
               Light
               and
               the
               Sun
               ,
               yea
               to
               God
               ,
               who
               as
               he
               is
               goodness
               it self
               ,
               so
               he
               is
               the
               most
               communicative
               of
               all
               beings
               ,
               having
               communicated
               himself
               not
               only
               ,
               in
               eternity
               ,
               by
               the
               generation
               of
               the
               Word
               and
               procession
               of
               the
               Holy
               Ghost
               ,
               but
               in
               time
               ,
               by
               the
               production
               of
               all
               his
               creatures
               .
            
             
               The
               Second
               said
               ,
               That
               indeed
               some
               goods
               are
               the
               more
               excellent
               by
               being
               communicated
               ,
               as
               the
               Virtues
               and
               Sciences
               are
               encreas'd
               the
               more
               they
               are
               exercis'd
               and
               taught
               .
               But
               't
               is
               not
               so
               with
               the
               goods
               of
               fortune
               ,
               which
               diminish
               by
               communication
               and
               use
               .
               Whence
               men
               are
               not
               sparing
               of
               the
               first
               ,
               but
               very
               much
               of
               the
               latter
               ,
               restraining
               the
               use
               thereof
               wholly
               to
               themselves
               .
               Now
               although
               community
               of
               goods
               seems
               founded
               in
               nature
               ,
               all
               things
               having
               been
               common
               at
               first
               ,
               and
               appropriated
               afterwards
               by
               the
               covetousness
               of
               the
               occupants
               ;
               yet
               't
               is
               directly
               contrary
               to
               the
               felicity
               of
               a
               City
               ,
               which
               consists
               not
               onely
               in
               a
               society
               of
               Men
               ,
               but
               of
               Men
               of
               different
               conditions
               ,
               the
               meanest
               of
               which
               being
               commonly
               most
               necessary
               in
               a
               State
               would
               not
               be
               exercis'd
               if
               all
               were
               equally
               rich
               and
               powerful
               .
               And
               if
               the
               necessity
               of
               Hunger
               ,
               which
               sometimes
               taught
               Pies
               and
               Crows
               to
               speak
               at
               Rome
               ,
               had
               not
               press'd
               most
               of
               the
               first
               inventors
               of
               Arts
               ,
               the
               same
               would
               be
               yet
               to
               discover
               .
               
               Nothing
               is
               more
               beautiful
               in
               Nature
               then
               Variety
               ,
               nor
               yet
               in
               Cities
               .
               Besides
               ,
               Men
               being
               apt
               to
               neglect
               the
               publick
               ,
               in
               comparison
               of
               their
               private
               interest
               ,
               were
               goods
               common
               ,
               they
               would
               be
               careless
               of
               preserving
               or
               increasing
               them
               ,
               and
               rely
               upon
               the
               industry
               of
               others
               .
               Thus
               this
               equality
               would
               beget
               laziness
               ,
               whilst
               they
               that
               labour'd
               most
               could
               hope
               for
               no
               more
               then
               they
               that
               did
               nothing
               at
               all
               .
               Moreover
               ,
               if
               Wives
               and
               Children
               were
               common
               ,
               as
               Socrates
               ,
               in
               Plato
               ,
               would
               have
               them
               ,
               it
               would
               be
               a
               great
               hindrance
               to
               propagation
               ;
               Children
               would
               not
               own
               their
               Parents
               ,
               nor
               these
               their
               Children
               ,
               and
               so
               there
               would
               be
               no
               paternal
               ,
               filial
               ,
               nor
               conjugal
               love
               ,
               which
               yet
               are
               the
               surest
               foundations
               of
               humane
               society
               .
               Incests
               and
               Parricides
               would
               be
               frequent
               ,
               and
               there
               would
               be
               no
               place
               for
               the
               exercise
               of
               most
               virtues
               ,
               as
               of
               Chastity
               and
               Friendship
               ,
               (
               the
               most
               perfect
               of
               all
               virtues
               )
               much
               less
               of
               Liberality
               and
               Magnificence
               ,
               since
               nothing
               should
               be
               given
               but
               what
               belongs
               alike
               to
               all
               ;
               nor
               would
               any
               be
               capable
               of
               receiving
               .
            
             
               The
               Third
               said
               ,
               That
               in
               a
               City
               ,
               which
               is
               a
               society
               of
               companions
               ,
               some
               things
               must
               be
               necessarily
               injoy'd
               in
               common
               ,
               as
               Publick
               Places
               ,
               Havens
               ,
               Fairs
               ,
               Priviledges
               ,
               Walls
               ,
               Town-houses
               ,
               Fortresses
               ,
               and
               publick
               charges
               .
               But
               not
               all
               things
               ,
               in
               regard
               of
               the
               inconveniences
               which
               would
               follow
               thereupon
               ;
               and
               therefore
               Plato
               was
               forc'd
               to
               reform
               his
               first
               imaginary
               Republick
               ,
               and
               make
               another
               more
               sutable
               to
               the
               humours
               of
               men
               ;
               permitting
               every
               one
               the
               possession
               of
               some
               goods
               ,
               yet
               with
               this
               restriction
               ,
               that
               he
               would
               not
               have
               any
               become
               too
               unproportionably
               rich
               .
            
             
               The
               Fourth
               said
               ,
               That
               Plato's
               design
               ,
               in
               his
               Republick
               ,
               was
               ,
               to
               conjoyn
               action
               and
               contemplation
               ;
               he
               would
               have
               a
               City
               first
               Mistress
               of
               her self
               ,
               then
               of
               the
               world
               ;
               more
               venerable
               then
               formidable
               to
               its
               neighbours
               ;
               less
               rich
               then
               just
               ,
               but
               sober
               ,
               temperate
               ,
               chaste
               ,
               and
               ,
               especially
               ,
               religious
               .
               And
               to
               render
               it
               such
               ,
               he
               conceiv'd
               ,
               that
               by
               removing
               all
               impediments
               from
               within
               by
               equality
               of
               goods
               ,
               he
               trac'd
               out
               the
               way
               to
               contemplation
               ,
               which
               is
               the
               supreme
               good
               whereunto
               men
               aspire
               ;
               and
               therefore
               community
               of
               goods
               which
               is
               conducive
               thereunto
               ,
               cannot
               be
               too
               highly
               esteem'd
               .
               But
               in
               this
               Age
               it
               would
               deprive
               all
               goods
               of
               that
               name
               ,
               by
               rendring
               them
               common
               ;
               and
               there
               would
               be
               no
               common
               good
               ,
               if
               there
               were
               none
               particular
               .
            
          
        
         
           
           
             CONFERENCE
             LXXVII
             .
          
           
             
               I.
               Of
               Sorcerers
               .
               II.
               Of
               Erotick
               ,
               or
               Amorous
               Madness
               .
            
          
           
             
               I.
               Of
               Sorcerers
               .
            
             
               THe
               malignant
               Spirit
               's
               irreconcilable
               to
               humane
               nature
               exalted
               above
               his
               own
               ,
               is
               such
               ,
               that
               he
               is
               not
               contented
               with
               doing
               all
               the
               mischief
               he
               can
               by
               himself
               ,
               but
               imployes
               his
               Ministers
               and
               Officers
               to
               that
               purpose
               ;
               as
               God
               ,
               whose
               Ape
               he
               is
               ,
               imployes
               his
               holy
               Spirits
               in
               his
               works
               .
               These
               Officers
               are
               Magicians
               and
               Sorcerers
               .
               The
               former
               are
               such
               as
               being
               either
               immediately
               instructed
               by
               the
               Devil
               ,
               or
               by
               Books
               of
               Magick
               ,
               use
               characters
               ,
               figures
               ,
               and
               conjurations
               ,
               which
               they
               accompany
               either
               with
               barbarous
               and
               insignificant
               words
               ,
               or
               some
               perversely
               taken
               out
               of
               the
               Holy
               Scripture
               ;
               by
               which
               means
               they
               make
               the
               Devil
               appear
               ,
               or
               else
               give
               some
               answer
               by
               sound
               ,
               word
               ,
               figure
               ,
               picture
               ,
               or
               other
               sign
               ;
               making
               particular
               profession
               of
               Divination
               .
               Sorcerers
               are
               their
               servants
               ,
               aiming
               onely
               to
               do
               mischief
               ;
               and
               Sorcery
               is
               a
               species
               of
               Magick
               ,
               by
               which
               one
               hurts
               another
               by
               the
               Devils
               help
               .
               And
               as
               the
               operation
               of
               the
               Devil
               is
               requisite
               thereunto
               ,
               so
               is
               the
               consent
               of
               the
               Sorcerers
               and
               Gods
               permission
               ,
               without
               which
               one
               hair
               falls
               not
               from
               our
               heads
               .
               This
               consent
               is
               grounded
               upon
               a
               compact
               ,
               either
               express
               or
               tacite
               ;
               the
               former
               whereof
               is
               made
               by
               rendring
               homage
               ,
               either
               immediately
               to
               the
               Evil
               Spirit
               ,
               or
               to
               the
               Magician
               in
               his
               name
               ,
               or
               by
               addressing
               a
               request
               to
               him
               .
               Commonly
               they
               take
               an
               oath
               of
               fidelity
               in
               a
               circle
               describ'd
               upon
               the
               ground
               ;
               the
               Devil
               herein
               ,
               as
               in
               other
               things
               ,
               imitating
               the
               Deity
               ,
               which
               is
               represented
               by
               a
               Circle
               .
               A
               tacite
               compact
               is
               when
               one
               makes
               use
               of
               such
               means
               learn'd
               from
               a
               Magician
               or
               magical
               books
               ,
               known
               to
               be
               such
               ,
               or
               sometimes
               ignorantly
               .
               But
               the
               most
               ordinary
               means
               which
               they
               use
               in
               their
               witchcrafts
               ,
               are
               powders
               ,
               which
               they
               mingle
               with
               food
               ,
               or
               else
               infect
               the
               body
               ,
               clothes
               ,
               water
               ,
               or
               air
               .
               Amongst
               which
               the
               black
               powders
               are
               design'd
               to
               procure
               death
               ;
               the
               grey
               or
               red
               ,
               to
               cause
               sickness
               ;
               and
               the
               white
               to
               cure
               ;
               either
               when
               they
               are
               forc'd
               to
               it
               ,
               or
               in
               order
               to
               some
               greater
               mischief
               ;
               although
               this
               virtue
               depend
               not
               any
               ways
               upon
               their
               colour
               ,
               nor
               always
               upon
               their
               qualities
               .
               Sometimes
               they
               perform
               their
               witcheries
               with
               words
               ,
               either
               threatnings
               or
               praises
               .
               Not
               that
               these
               have
               any
               virtue
               in
               themselves
               ,
               any
               more
               then
               straws
               ,
               herbs
               ,
               and
               other
               things
               wherewith
               they
               bewitch
               people
               ;
               but
               because
               the
               Devil
               is
               by
               covenant
               to
               produce
               such
               or
               such
               effects
               by
               the
               presence
               of
               these
               things
               ;
               shewing
               himself
               a
               faithful
               performer
               in
               certain
               things
               ,
               to
               the
               intent
               he
               may
               at
               last
               deceive
               them
               in
               all
               .
            
             
               The
               Second
               said
               ,
               That
               the
               charms
               of
               Sorcerers
               differ
               according
               to
               the
               end
               whereunto
               they
               are
               design'd
               ;
               some
               cause
               sleep
               ,
               
               and
               that
               by
               potions
               ,
               charmes
               ,
               and
               other
               enchantments
               ;
               the
               most
               usual
               of
               which
               are
               pieces
               of
               a
               dead
               body
               fastned
               to
               the
               house
               ,
               enchanted
               candles
               made
               of
               a
               particular
               wiek
               and
               fat
               ,
               or
               of
               the
               feet
               and
               hands
               of
               dead
               persons
               anointed
               with
               Oyle
               which
               the
               Devil
               gives
               them
               ;
               these
               they
               either
               light
               up
               ,
               or
               place
               candles
               at
               each
               finger
               ;
               and
               so
               long
               as
               this
               dismal
               light
               lasts
               ,
               they
               in
               the
               house
               remain
               in
               a
               deep
               sleep
               .
               Other
               enchantments
               are
               to
               procure
               Love
               ,
               some
               of
               which
               act
               either
               within
               or
               without
               the
               body
               ,
               consisting
               of
               what
               is
               most
               sacred
               in
               Religion
               ,
               and
               most
               filthy
               in
               Nature
               ;
               (
               so
               abominable
               is
               this
               practice
               ,
               and
               done
               in
               hatred
               of
               the
               Creator
               )
               some
               likewise
               procure
               hatred
               ,
               hinder
               generation
               ,
               make
               women
               miscarry
               ,
               increase
               their
               pains
               of
               child-bearing
               ,
               dry
               up
               the
               milk
               ,
               breed
               thornes
               ,
               pieces
               of
               glass
               and
               iron
               ,
               knives
               ,
               hair
               ,
               and
               such
               other
               preternatural
               things
               ,
               in
               the
               body
               .
               Of
               all
               which
               magical
               effects
               some
               indeed
               are
               real
               ,
               but
               the
               most
               part
               are
               prestigious
               .
               The
               real
               are
               when
               the
               Devil
               makes
               use
               of
               natural
               causes
               for
               such
               an
               effect
               ,
               by
               applying
               actives
               to
               passives
               ,
               according
               to
               the
               most
               perfect
               knowledge
               which
               he
               hath
               of
               every
               things
               essence
               and
               properties
               ;
               having
               lost
               no
               gifts
               of
               Nature
               by
               sin
               ,
               but
               onely
               those
               of
               Grace
               .
               But
               when
               the
               effect
               is
               above
               his
               power
               ,
               or
               God
               permits
               it
               not
               ,
               then
               he
               makes
               use
               of
               delusions
               to
               cover
               his
               impotence
               ,
               making
               appearance
               of
               what
               is
               not
               ,
               and
               hindring
               perception
               of
               what
               really
               is
               .
               Such
               was
               Gyges's
               ring
               ,
               which
               render'd
               him
               invisible
               when
               he
               pleas'd
               ;
               and
               Pasetus's
               feasts
               ,
               from
               which
               the
               guests
               departed
               with
               intollerable
               hunger
               ;
               as
               also
               the
               money
               wherewith
               he
               pay'd
               his
               Merchants
               ,
               who
               found
               nothing
               at
               night
               in
               their
               bags
               .
               And
               that
               famous
               
                 Simon
                 Magus
              
               ,
               as
               Saint
               Clement
               reports
               ,
               seem'd
               to
               create
               a
               man
               in
               the
               Air
               ,
               render'd
               himself
               invisible
               ,
               appear'd
               with
               several
               faces
               ,
               flew
               in
               the
               Air
               ,
               penetrated
               rocks
               ,
               turn'd
               himself
               into
               a
               sheep
               and
               a
               goat
               ,
               commanded
               a
               sickle
               to
               reap
               corn
               ,
               as
               it
               did
               more
               alone
               then
               ten
               labourers
               ,
               and
               by
               this
               means
               deluded
               the
               eyes
               of
               all
               the
               world
               ,
               except
               those
               of
               Saint
               Peter
               .
               Such
               was
               also
               ,
               in
               the
               dayes
               of
               our
               Fathers
               ,
               one
               Trisulcan
               ,
               who
               to
               defame
               his
               Curate
               ,
               made
               him
               think
               that
               he
               was
               playing
               at
               cards
               ,
               whereas
               he
               was
               turning
               over
               his
               breviary
               ,
               whereupon
               he
               flung
               it
               upon
               the
               ground
               ;
               and
               
                 M.
                 Gonin
              
               being
               hang'd
               on
               a
               gibbet
               ,
               the
               first
               presidents
               mule
               was
               seen
               hanging
               in
               his
               place
               .
               Their
               transports
               are
               sometimes
               real
               ,
               sometimes
               imaginary
               ,
               the
               Devil
               keeping
               them
               in
               a
               deep
               sleep
               all
               the
               while
               .
            
             
               The
               Third
               said
               ,
               That
               the
               power
               of
               Evil
               Spirits
               ,
               whose
               instruments
               Sorcerers
               are
               ,
               is
               so
               limited
               that
               they
               cannot
               either
               create
               or
               annihilate
               a
               straw
               ,
               much
               lesse
               produce
               any
               substantial
               form
               ,
               or
               cause
               the
               real
               descent
               of
               the
               Moon
               ,
               or
               hinder
               the
               Stars
               motion
               ,
               as
               Heathen
               Antiquity
               stupidly
               believ'd
               .
               Indeed
               ,
               they
               are
               able
               to
               move
               all
               sublunary
               things
               ;
               so
               they
               cause
               Earthquakes
               ,
               the
               Devil
               either
               congregting
               Exhalations
               in
               its
               hollownesses
               ,
               or
               agitating
               the
               Air
               included
               therein
               :
               Sopater
               having
               been
               put
               to
               death
               for
               so
               tying
               up
               the
               winds
               that
               no
               merchandize
               could
               be
               
               transported
               to
               Byzantium
               .
               And
               Philostratus
               relates
               ,
               that
               Apollonius
               saw
               two
               tubs
               or
               tuns
               among
               the
               Brachmans
               ,
               which
               being
               open'd
               ,
               there
               arose
               most
               vehement
               winds
               and
               rain
               ;
               and
               shut
               again
               ,
               the
               Air
               became
               calm
               and
               serene
               .
               Olaus
               also
               testifies
               the
               like
               of
               the
               Laplanders
               and
               Finlanders
               ,
               who
               sold
               winds
               to
               Merchants
               .
               Moreover
               ,
               the
               Devils
               are
               call'd
               by
               the
               Apostle
               ,
               
                 Princes
                 of
                 the
                 Air
              
               ;
               they
               cause
               Hail
               ,
               Thunder
               ,
               Rain
               ,
               and
               Fire
               ,
               to
               fall
               where
               they
               please
               ;
               yet
               alwayes
               conditionally
               that
               God
               lets
               the
               bridle
               loose
               to
               them
               ,
               as
               he
               did
               when
               he
               burnt
               Job's
               servants
               and
               flocks
               ,
               and
               overthrew
               the
               house
               wherein
               his
               children
               were
               ,
               with
               a
               whirl-wind
               .
               So
               in
               the
               year
               1533.
               a
               Sorcerer
               burnt
               the
               whole
               Town
               of
               Silthoc
               in
               Sweden
               to
               the
               ground
               .
               And
               as
               they
               can
               obscure
               ,
               so
               they
               can
               infect
               the
               Air
               ,
               and
               more
               easily
               the
               waters
               ,
               stopping
               them
               and
               making
               them
               run
               backwards
               ,
               which
               Pliny
               saith
               himself
               saw
               in
               his
               time
               .
               They
               kill
               Animals
               by
               infecting
               them
               or
               their
               pastures
               ,
               or
               else
               suffocate
               them
               ,
               by
               entring
               into
               them
               ;
               as
               they
               did
               the
               swine
               of
               the
               Gadarenes
               .
               They
               can
               also
               extinguish
               the
               plenty
               of
               a
               Country
               ,
               by
               transporting
               the
               fatness
               of
               it
               elsewhere
               ,
               not
               by
               virtue
               of
               the
               Sorcerers
               words
               ;
               much
               lesse
               is
               it
               by
               those
               that
               they
               introduce
               flies
               ,
               grashoppers
               ,
               and
               catterpillars
               ,
               or
               other
               insects
               ,
               into
               a
               place
               ,
               either
               assembling
               them
               together
               ,
               or
               producing
               them
               out
               of
               congruous
               matter
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               effects
               of
               Nature
               and
               Art
               are
               to
               be
               distinguish'd
               from
               those
               of
               enchantments
               ;
               for
               want
               of
               which
               satisfaction
               some
               juglers
               pass
               for
               Sorcerers
               among
               the
               vulgar
               ,
               who
               are
               apt
               to
               apprehend
               supernatural
               means
               ,
               when
               they
               are
               ignorant
               of
               the
               natural
               or
               artificial
               causes
               .
               For
               removing
               of
               which
               calumny
               ,
               
                 C.
                 Furius
                 Cresnius
              
               being
               accus'd
               of
               having
               bewitch'd
               his
               neighbours
               fields
               ,
               and
               transported
               all
               their
               fertility
               into
               his
               own
               ,
               brought
               his
               servants
               ,
               his
               oxen
               ,
               and
               plough
               ,
               into
               the
               Senate
               ,
               declaring
               that
               these
               were
               all
               his
               charms
               .
               Moreover
               ,
               many
               times
               the
               sterility
               imputed
               to
               Sorcerers
               proceeds
               from
               Gods
               anger
               ,
               who
               makes
               the
               Heaven
               iron
               ,
               and
               the
               Earth
               brass
               ,
               for
               their
               wickedness
               .
               So
               when
               a
               private
               person
               arrives
               to
               great
               honour
               or
               estate
               suddenly
               ,
               though
               it
               be
               by
               his
               merit
               ,
               yet
               the
               generality
               of
               people
               ,
               the
               meanest
               of
               which
               account
               themselves
               worthy
               of
               the
               same
               fortune
               ,
               attribute
               such
               extraordinary
               progresses
               to
               the
               Devil
               .
               And
               yet
               't
               is
               a
               rare
               thing
               ,
               if
               ever
               heard
               of
               ,
               that
               any
               one
               was
               enrich'd
               by
               the
               Devil
               ;
               either
               because
               he
               reserves
               his
               riches
               for
               Antichrist
               wherewith
               to
               seduce
               the
               Nations
               ;
               or
               because
               God
               doth
               not
               suffer
               it
               ,
               lest
               men
               should
               forsake
               his
               service
               for
               that
               of
               Devils
               ,
               and
               the
               good
               should
               be
               too
               sorely
               afflicted
               by
               the
               wicked
               .
            
          
           
             
               II.
               Of
               Amorous
               Madness
               .
            
             
               Upon
               the
               Second
               Poynt
               it
               was
               said
               ,
               That
               Love
               being
               not
               very
               wise
               of
               it self
               ,
               't
               is
               no
               hard
               matter
               for
               it
               to
               become
               extravagant
               ;
               for
               it
               cares
               not
               for
               mediocrity
               ,
               and
               ,
               consequently
               ,
               is
               subject
               to
               most
               tragical
               accidents
               .
               It
               s
               Excess
               is
               call'd
               Erotick
               ,
               or
               Amorous
               Madness
               ,
               which
               is
               a
               species
               of
               melancholy
               deliration
               ,
               caus'd
               
               by
               the
               continual
               representation
               of
               the
               thing
               lov'd
               ,
               which
               possesses
               the
               Phancy
               of
               the
               poor
               Lovers
               that
               they
               can
               think
               of
               nothing
               else
               ,
               and
               many
               times
               forget
               to
               eat
               ,
               drink
               ,
               and
               sleep
               ,
               and
               the
               other
               necessary
               actions
               of
               life
               .
               'T
               is
               different
               according
               to
               diversity
               of
               temper
               of
               brain
               and
               body
               ,
               the
               degree
               of
               the
               melancholly
               humour
               ,
               and
               the
               profession
               of
               those
               that
               are
               possess'd
               with
               it
               .
               Hence
               melancholy
               persons
               are
               fullest
               of
               flatuosities
               and
               Spirits
               ,
               and
               the
               sanguine
               ,
               as
               having
               most
               blood
               ,
               are
               most
               subject
               to
               it
               .
               They
               are
               known
               by
               their
               hollow
               and
               languishing
               eyes
               ,
               inequality
               of
               pulse
               and
               visage
               ,
               especially
               when
               the
               party
               lov'd
               is
               spoken
               of
               or
               seen
               ;
               by
               which
               means
               Galen
               discover'd
               the
               Love-sickness
               of
               a
               Roman
               Lady
               ,
               and
               Erasistratus
               that
               of
               Seleuous's
               Son
               ,
               for
               his
               Mother
               in
               law
               Stratonice
               .
               This
               distemper
               is
               the
               more
               dangerous
               ,
               because
               't
               is
               pleasing
               to
               those
               that
               are
               tormented
               with
               it
               ;
               and
               hard
               to
               cure
               ,
               because
               they
               fear
               nothing
               more
               then
               their
               cure
               ,
               being
               fond
               of
               their
               fetters
               .
               But
               being
               a
               disease
               of
               the
               Mind
               ,
               the
               surest
               remedy
               is
               to
               divert
               from
               the
               thought
               of
               what
               they
               love
               ,
               and
               to
               avoid
               idleness
               ,
               the
               mother
               of
               lasciviousness
               .
               The
               body
               also
               must
               be
               conveniently
               purg'd
               from
               its
               predominant
               humours
               ,
               according
               to
               which
               these
               patients
               differ
               ;
               the
               sanguine
               are
               merry
               ,
               and
               laugh
               continually
               ,
               and
               oftentimes
               alone
               ,
               love
               songs
               and
               dances
               ;
               the
               cholerick
               are
               froward
               ,
               and
               so
               furious
               that
               some
               have
               kill'd
               themselves
               through
               the
               violence
               of
               their
               passions
               ;
               and
               Romances
               are
               full
               of
               such
               persons
               .
               The
               melancholy
               are
               pensive
               ,
               solitary
               ,
               and
               sad
               ;
               that
               dull
               and
               cold
               humour
               hebitating
               the
               souls
               motion
               .
               If
               this
               distemper
               proceed
               from
               abundance
               of
               geniture
               ,
               remedies
               must
               be
               us'd
               which
               extinguish
               it
               ,
               as
               Rue
               ,
               Purslane
               ,
               Lettice
               ,
               Water-lilly
               ,
               Willow-leaves
               ,
               Coriander
               seeds
               ,
               
                 Agnus
                 Castus
              
               ,
               Camphir
               ,
               and
               Mint
               .
            
             
               The
               Second
               said
               ,
               As
               Love
               is
               the
               original
               ,
               so
               't
               is
               the
               Abridgement
               of
               all
               Passions
               .
               You
               may
               see
               these
               poor
               Lovers
               in
               the
               same
               hour
               love
               and
               hate
               ,
               fly
               and
               desire
               ,
               rejoyce
               and
               sorrow
               ,
               fear
               and
               dare
               ,
               be
               angry
               without
               a
               cause
               ,
               and
               be
               pacifi'd
               again
               with
               less
               reason
               ;
               in
               brief
               ,
               never
               to
               have
               their
               Minds
               setled
               ,
               any
               more
               then
               their
               bodies
               ,
               in
               the
               same
               posture
               and
               complexion
               alike
               .
               Whence
               many
               have
               thought
               this
               malady
               produc'd
               by
               enchanted
               Drinks
               or
               Philtres
               ;
               which
               may
               indeed
               make
               one
               amorous
               ,
               but
               not
               determine
               him
               to
               a
               certain
               person
               ;
               besides
               that
               these
               Drinks
               cannot
               act
               upon
               our
               Will
               which
               is
               incorporeal
               ,
               nor
               captivate
               its
               liberty
               to
               a
               particular
               object
               ;
               unless
               the
               Devil
               have
               a
               hand
               in
               the
               business
               .
            
             
               The
               Third
               said
               ,
               That
               the
               famousest
               of
               all
               Philtres
               is
               Hippomenes
               ,
               powder'd
               and
               taken
               knowingly
               by
               the
               Lover
               .
               'T
               is
               a
               little
               black
               and
               round
               piece
               of
               flesh
               ,
               about
               the
               bigness
               of
               a
               dry
               fig
               ,
               found
               upon
               a
               Colt's
               fore-head
               new
               foal'd
               ;
               whence
               it
               must
               be
               taken
               betimes
               ,
               else
               the
               Mare
               bites
               it
               off
               ,
               and
               if
               she
               be
               deceiv'd
               of
               it
               ,
               never
               affects
               the
               foal
               afterwards
               ;
               and
               therefore
               't
               is
               call'd
               by
               
                 Virgil
                 ,
                 Matri
                 praereptus
                 Amor.
              
               The
               same
               effect
               is
               
               attributed
               to
               the
               seed
               of
               Mares
               ,
               to
               a
               plant
               call'd
               Hippomanes
               ,
               and
               ,
               by
               Pliny
               ,
               to
               the
               hair
               of
               a
               Wolfs
               tail
               ,
               the
               fish
               Remora
               ,
               the
               brain
               of
               a
               Cat
               ,
               and
               a
               Lizard
               ;
               and
               by
               Wierus
               ,
               to
               Swallows
               starv'd
               to
               death
               in
               an
               earthen
               pot
               ,
               the
               bones
               of
               a
               green
               Frog
               excarnated
               by
               Pismires
               ,
               the
               right
               parts
               of
               which
               ,
               he
               saith
               ,
               conciliate
               Love
               ,
               and
               the
               left
               hatred
               .
               But
               to
               shew
               the
               vanity
               and
               impurity
               of
               these
               inventions
               ,
               most
               Philtres
               are
               taken
               from
               Animals
               generated
               of
               corruption
               ,
               excrements
               ,
               and
               other
               filthy
               and
               abominable
               things
               ;
               and
               commonly
               ,
               all
               rather
               excite
               Fury
               then
               Love
               ,
               as
               appears
               by
               many
               to
               whom
               Cantharides
               have
               been
               given
               ;
               and
               Caligula
               ,
               who
               was
               render'd
               mad
               by
               a
               drink
               of
               his
               wife
               Cesonia
               ;
               one
               Frederick
               of
               Austria
               ,
               and
               the
               Poet
               Lucretius
               ,
               by
               a
               Philtre
               given
               him
               by
               his
               Wife
               Lucilia
               .
               Love
               is
               free
               ,
               and
               fixes
               not
               by
               constraint
               ;
               't
               is
               not
               taken
               in
               at
               the
               mouth
               ,
               but
               the
               eyes
               ,
               the
               graces
               of
               the
               body
               being
               the
               most
               powerful
               charm
               ,
               as
               Olympia
               Wife
               of
               Philip
               of
               Macedon
               acknowledg'd
               ,
               when
               being
               jealous
               that
               her
               Husband
               lov'd
               a
               young
               Lady
               that
               was
               said
               to
               have
               given
               him
               amorous
               potions
               ,
               the
               Queen
               sent
               for
               her
               ,
               and
               having
               beheld
               her
               great
               Beauty
               ,
               said
               that
               she
               had
               those
               Philtres
               in
               her self
               .
               Now
               if
               these
               gifts
               of
               the
               body
               be
               accompany'd
               with
               those
               of
               the
               mind
               ,
               and
               the
               party
               endu'd
               therewith
               testifie
               Love
               to
               another
               ,
               't
               is
               impossible
               but
               the
               affection
               will
               become
               mutual
               ,
               Love
               being
               the
               parent
               of
               Love
               ;
               whence
               the
               Poets
               feign'd
               two
               Cupids
               ,
               Eros
               ,
               and
               Anteros
               ;
               and
               Ovid
               ,
               an
               intelligent
               person
               in
               this
               matter
               ,
               knew
               no
               surer
               course
               then
               this
               ,
               
                 Vt
                 ameris
                 amabilis
                 esto
              
               .
            
             
               The
               Fourth
               said
               ,
               Love
               is
               a
               spiritual
               thing
               ,
               and
               consequently
               produc'd
               by
               means
               of
               the
               same
               nature
               .
               Hence
               an
               ill
               report
               ,
               which
               is
               a
               thing
               not
               onely
               incorporeal
               ,
               but
               commonly
               phantastical
               and
               imaginary
               ,
               extinguishes
               all
               Love
               for
               a
               person
               otherwise
               lovely
               as
               to
               the
               graces
               of
               the
               body
               .
               And
               the
               choice
               between
               equal
               Beauties
               shews
               that
               Love
               is
               not
               founded
               upon
               the
               outside
               .
               Wherefore
               they
               take
               the
               wisest
               course
               to
               get
               themselves
               lov'd
               who
               use
               inductions
               and
               perswasions
               ,
               which
               are
               the
               common
               means
               to
               make
               marriages
               .
               By
               all
               which
               it
               appears
               ,
               that
               Amorous
               Madness
               is
               a
               distemper
               of
               the
               mind
               ,
               and
               as
               such
               to
               be
               cur'd
               .
            
          
        
         
           
             CONFERENCE
             LXXVIII
             .
          
           
             
               I.
               Why
               the
               Sensitive
               Appetite
               rules
               over
               Reason
               .
               II.
               Whether
               Speech
               be
               natural
               ,
               and
               peculiar
               to
               Man.
               
            
          
           
             
               I.
               Why
               the
               Sensitive
               Appetite
               rules
               over
               Reason
               .
            
             
               APpetite
               is
               an
               inclination
               of
               every
               thing
               to
               what
               is
               good
               for
               it self
               .
               There
               are
               three
               sorts
               in
               Man.
               First
               ,
               the
               Natural
               ,
               which
               is
               in
               plants
               who
               attract
               their
               nourishment
               ,
               and
               also
               in
               some
               inanimate
               things
               ,
               as
               the
               Load-stone
               and
               Iron
               ;
               yea
               ,
               in
               the
               Elements
               ,
               
               as
               the
               dry
               earth
               covets
               water
               ,
               and
               all
               heavy
               bodies
               tend
               to
               their
               centre
               .
               'T
               is
               without
               Knowledge
               and
               Will
               ,
               even
               in
               Man
               ,
               for
               all
               natural
               actions
               are
               perform'd
               best
               in
               sleep
               .
               Secondly
               ,
               the
               Sensitive
               ,
               common
               to
               Man
               and
               Beast
               ,
               which
               some
               erroneously
               deny
               to
               be
               a
               humane
               faculty
               ,
               because
               't
               is
               the
               seat
               of
               the
               Passions
               ,
               the
               enemies
               of
               Reason
               which
               constitutes
               Man.
               But
               the
               encounter
               of
               it
               with
               Reason
               argues
               their
               distinction
               .
               Thirdly
               ,
               the
               Rational
               ,
               call'd
               the
               Will
               ,
               which
               is
               Mistress
               of
               the
               former
               two
               ;
               and
               besides
               makes
               use
               of
               Reason
               ,
               for
               the
               knowing
               of
               one
               or
               more
               things
               .
               And
               because
               desire
               cannot
               be
               without
               knowledge
               ,
               therefore
               the
               Sensitive
               Appetite
               presupposes
               the
               knowledge
               of
               the
               Imagination
               ,
               and
               the
               Will
               that
               of
               the
               Understanding
               ;
               but
               the
               Natural
               Appetite
               depends
               on
               that
               of
               a
               First
               Cause
               ,
               which
               directs
               every
               natural
               form
               to
               its
               particular
               good
               ,
               though
               it
               know
               not
               the
               same
               .
               Now
               't
               is
               demanded
               ,
               how
               the
               Mistresse
               comes
               to
               obey
               the
               Servants
               ,
               notwithstanding
               the
               Maxime
               ,
               That
               the
               Will
               tends
               to
               nothing
               but
               what
               is
               good
               ,
               which
               cannot
               be
               without
               truth
               ;
               and
               this
               is
               not
               such
               ,
               unless
               it
               be
               approv'd
               by
               the
               Intellect
               .
               It
               seems
               to
               me
               improper
               ,
               to
               say
               that
               the
               Sensitive
               Appetite
               prevails
               over
               Reason
               ,
               but
               rather
               hinders
               it
               by
               its
               disturbance
               from
               pronouncing
               sentence
               ,
               as
               a
               brawling
               Lawyer
               doth
               a
               Judge
               by
               his
               noise
               .
            
             
               The
               Second
               said
               ,
               That
               Reason
               is
               alwayes
               Mistress
               .
               For
               Men
               govern
               themselves
               according
               to
               Nature
               (
               the
               universal
               rule
               of
               all
               things
               )
               and
               ,
               this
               nature
               being
               rational
               ,
               they
               cannot
               be
               guided
               otherwise
               then
               the
               motions
               of
               Reason
               .
               But
               some
               find
               Reason
               where
               other
               finds
               none
               .
               The
               Thief
               accounts
               riches
               ill
               divided
               ,
               and
               therefore
               he
               may
               justly
               possess
               himself
               of
               what
               he
               wants
               ;
               and
               however
               he
               sees
               evil
               in
               the
               action
               ,
               yet
               he
               conceives
               more
               in
               his
               necessity
               ,
               which
               his
               Reason
               makes
               him
               account
               the
               greatest
               of
               all
               evils
               .
               So
               that
               comparing
               them
               together
               ,
               he
               concludes
               the
               less
               evil
               to
               be
               good
               ,
               and
               wittingly
               attempts
               the
               crime
               ,
               not
               owning
               it
               for
               such
               whilst
               he
               commits
               it
               .
               The
               same
               may
               be
               said
               of
               all
               other
               sins
               ,
               wherein
               the
               present
               sweetness
               exceeds
               the
               fear
               of
               future
               punishment
               .
               If
               Conscience
               interpose
               ,
               they
               either
               extinguish
               it
               ,
               or
               else
               wholly
               forbear
               the
               action
               :
               Unless
               the
               Mind
               happen
               to
               be
               balanc'd
               ,
               and
               then
               they
               are
               in
               confusion
               ,
               like
               the
               Ass
               which
               dy'd
               of
               hunger
               between
               two
               measures
               of
               corn
               ,
               not
               knowing
               which
               to
               go
               to
               .
               For
               't
               is
               impossible
               for
               the
               Will
               to
               be
               carry'd
               to
               one
               thing
               rather
               then
               another
               ,
               unless
               it
               find
               the
               one
               better
               and
               more
               convenient
               .
            
             
               The
               Third
               said
               ,
               'T
               is
               congruous
               to
               nature
               for
               the
               Inferior
               to
               receive
               Law
               from
               the
               Superior
               .
               So
               Man
               commands
               over
               beasts
               ;
               and
               amongst
               Men
               ,
               some
               are
               born
               Masters
               ,
               and
               others
               slaves
               ;
               the
               Male
               hath
               dominion
               over
               the
               Female
               ,
               the
               Father
               over
               his
               Children
               ,
               the
               Prince
               over
               his
               Subjects
               ;
               the
               Body
               receives
               Law
               from
               the
               Soul
               ,
               the
               Matter
               from
               its
               Form
               ,
               the
               Angels
               of
               Inferior
               Hierarchies
               receive
               their
               intelligence
               from
               the
               Superior
               ;
               and
               the
               lower
               Heavens
               the
               rule
               of
               their
               motions
               from
               the
               higher
               ;
               the
               
               Elements
               are
               subject
               to
               the
               influences
               of
               those
               celestial
               bodies
               ;
               and
               in
               all
               mixts
               one
               quality
               predominates
               over
               the
               rest
               .
               Since
               therefore
               the
               Sensitive
               Appetite
               is
               as
               much
               below
               Reason
               ,
               as
               a
               beast
               below
               a
               Man
               ,
               and
               the
               Imagination
               below
               the
               Intellect
               ;
               according
               to
               the
               same
               order
               establish'd
               in
               Nature
               ,
               Reason
               ought
               alwayes
               to
               have
               the
               command
               over
               it
               ;
               because
               having
               more
               knowledge
               't
               is
               capable
               to
               direct
               it
               to
               its
               end
               .
               But
               through
               the
               perversity
               of
               our
               Nature
               ,
               we
               more
               willingly
               follow
               the
               dictates
               of
               Sense
               then
               Reason
               ,
               of
               the
               Flesh
               then
               the
               Spirit
               ;
               because
               the
               former
               ,
               being
               more
               familiar
               and
               ordinary
               ,
               touch
               us
               nearer
               then
               Reason
               ,
               whose
               wholsome
               counsels
               move
               not
               our
               Will
               so
               much
               ,
               which
               being
               Mistress
               of
               all
               the
               faculties
               ,
               according
               to
               its
               natural
               liberty
               ,
               may
               sometimes
               command
               a
               virtuous
               action
               ,
               of
               whose
               goodnesse
               Reason
               hath
               inform'd
               it
               ;
               sometimes
               a
               vitious
               one
               by
               the
               suggestion
               of
               the
               Sensitive
               Appetite
               ,
               which
               makes
               it
               taste
               the
               present
               sweetness
               and
               delight
               ,
               whose
               attraction
               is
               greater
               then
               that
               of
               future
               rewards
               promis'd
               by
               virtue
               to
               her
               followers
               .
               Hence
               
                 the
                 Law
                 of
                 the
                 members
                 so
                 prevails
                 over
                 the
                 law
                 of
                 the
                 mind
                 ,
              
               as
               sometimes
               wholly
               to
               eclipse
               the
               same
               ,
               as
               in
               those
               who
               are
               blinded
               ,
               and
               hardned
               in
               vice
               ;
               sometimes
               it
               forces
               it
               to
               come
               over
               to
               its
               own
               side
               ,
               and
               back
               it
               exorbitance
               with
               Reasons
               :
               In
               some
               others
               in
               whom
               Reason
               remains
               intire
               ,
               and
               there
               is
               a
               clear
               knowledge
               of
               the
               turpitude
               of
               an
               action
               ,
               yet
               the
               Will
               is
               so
               bound
               and
               charm'd
               by
               the
               vehemence
               of
               the
               Passions
               of
               the
               Concupiscible
               and
               Irascible
               Appetite
               ,
               that
               it
               follows
               their
               motions
               inspight
               of
               the
               remonstrances
               of
               Reason
               .
               Such
               was
               Medaea
               ,
               who
               by
               reason
               saw
               the
               heinousness
               of
               her
               intended
               murther
               of
               her
               Children
               ;
               but
               rage
               and
               desire
               of
               revenge
               upon
               their
               Father
               Jason
               transported
               her
               .
               So
               it
               was
               said
               of
               the
               Athenians
               ,
               that
               they
               knew
               indeed
               what
               was
               fit
               to
               be
               done
               ,
               but
               did
               it
               not
               .
            
             
               The
               Fourth
               said
               ,
               They
               who
               hold
               that
               Virtues
               are
               not
               habits
               distinct
               from
               Sciences
               would
               not
               be
               of
               this
               opinion
               ,
               that
               we
               can
               know
               good
               and
               do
               evil
               ;
               for
               Divinity
               teaches
               us
               ,
               that
               there
               is
               no
               sin
               without
               ignorance
               ;
               and
               that
               as
               't
               would
               not
               be
               in
               our
               power
               to
               sin
               if
               we
               had
               perfect
               knowledge
               of
               the
               turpitude
               of
               Vice
               ,
               so
               't
               is
               impossible
               for
               a
               man
               to
               know
               the
               beauty
               of
               Virtue
               without
               loving
               her
               ;
               considering
               too
               ,
               that
               we
               have
               in
               us
               the
               seeds
               of
               Virtue
               to
               which
               we
               are
               naturally
               lead
               ,
               inasmuch
               as
               it
               conducts
               us
               to
               the
               supreme
               good
               ;
               seeds
               which
               would
               grow
               of
               themselves
               ,
               were
               it
               not
               for
               the
               depravation
               of
               our
               judgement
               ,
               which
               being
               imbu'd
               with
               the
               false
               maxims
               of
               the
               Imaginations
               which
               governs
               all
               our
               actions
               ,
               and
               judges
               not
               of
               the
               goodness
               of
               things
               but
               by
               sense
               and
               common
               opinion
               ,
               according
               to
               which
               glory
               follows
               vice
               ,
               and
               contempt
               poor
               Virtue
               ;
               this
               is
               the
               cause
               that
               these
               seeds
               of
               Virtue
               are
               stifl'd
               in
               the
               birth
               .
               Whereunto
               greatly
               conduces
               the
               example
               of
               other
               vicious
               persons
               ,
               who
               are
               more
               numerous
               then
               the
               virtuous
               .
               And
               as
               Vice
               is
               more
               sensible
               ,
               so
               it
               easily
               passes
               into
               habit
               ,
               this
               habit
               into
               custom
               ,
               which
               being
               another
               nature
               begets
               a
               kind
               of
               necessity
               to
               Vice
               ,
               which
               becoming
               familiar
               ,
               by
               
               degrees
               seems
               most
               agreeable
               in
               respect
               of
               the
               severe
               aspect
               of
               Virtue
               ;
               men
               having
               in
               this
               condition
               Appetites
               as
               irregular
               as
               those
               of
               Child-bearing
               women
               ,
               who
               prefer
               char-coal
               ,
               chalk
               ,
               and
               ashes
               ,
               before
               good
               Aliments
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               contest
               between
               the
               Sensitive
               Appetite
               and
               Reason
               arises
               from
               the
               diversity
               of
               their
               objects
               ,
               unto
               which
               either
               of
               them
               endeavours
               to
               draw
               the
               Will.
               Hence
               if
               it
               happen
               that
               Honesty
               ,
               the
               object
               of
               Reason
               ,
               be
               a
               sensible
               evil
               ,
               as
               to
               fast
               ,
               fight
               ,
               or
               indure
               any
               thing
               contrary
               to
               the
               sensitive
               Appetite
               ,
               whose
               object
               is
               delectable
               and
               sensual
               good
               ,
               there
               arises
               a
               combat
               between
               these
               two
               Faculties
               ,
               in
               which
               Reason
               is
               many
               times
               worsted
               for
               want
               of
               being
               well
               seconded
               .
               But
               when
               the
               object
               of
               Reason
               and
               the
               Appetite
               is
               the
               same
               ,
               namely
               ,
               a
               sensible
               good
               ,
               there
               is
               no
               debate
               between
               them
               .
               For
               Reason
               proposing
               it
               to
               the
               Will
               ,
               it
               spontaneously
               tends
               to
               it
               ,
               being
               also
               lead
               thereunto
               by
               the
               Sensitive
               Appetite
               .
               Hence
               ,
               in
               Indignation
               ,
               Com-Passion
               ,
               and
               Emulation
               ,
               which
               are
               rational
               motions
               accompany'd
               with
               anger
               ,
               grief
               ,
               and
               self-love
               ,
               there
               is
               no
               fight
               between
               the
               Sensitive
               Appetite
               and
               Reason
               ,
               since
               in
               these
               virtuous
               motions
               Reason
               gives
               the
               bridle
               to
               those
               Passions
               which
               are
               the
               Emissaries
               of
               the
               Appetite
               .
               As
               when
               the
               commands
               of
               a
               Master
               agree
               with
               the
               inclinations
               of
               the
               Servant
               ,
               he
               sets
               upon
               performing
               them
               cheerfully
               .
               But
               being
               it
               very
               seldome
               happens
               that
               what
               is
               commanded
               by
               Reason
               agrees
               with
               the
               Passions
               of
               the
               Appetite
               ,
               but
               is
               commonly
               difficult
               and
               laborious
               ;
               't
               is
               not
               to
               be
               wondr'd
               if
               this
               intestine
               war
               be
               frequent
               ,
               and
               the
               Appetite
               get
               the
               better
               of
               Reason
               .
               Moreover
               ,
               what
               is
               in
               the
               Intellect
               ,
               being
               transmitted
               from
               the
               Senses
               ,
               equally
               revolted
               against
               this
               Faculty
               their
               Princess
               ,
               it
               still
               retains
               something
               of
               the
               grosness
               of
               Sensuality
               ;
               so
               that
               these
               notions
               of
               the
               Intellect
               ,
               oftimes
               taking
               part
               with
               the
               Senses
               and
               Sensitive
               Appetite
               ,
               Reason
               cares
               not
               to
               prevail
               over
               them
               ;
               it
               being
               also
               proper
               to
               inferiors
               to
               have
               some
               contrariety
               to
               the
               commands
               of
               their
               Superiors
               ,
               as
               is
               seen
               in
               the
               Celestial
               Spheres
               which
               have
               a
               motion
               opposite
               to
               that
               of
               the
               First
               Mover
               .
               Besides
               that
               the
               Empire
               of
               Reason
               over
               the
               Appetite
               is
               not
               despotical
               ,
               or
               of
               a
               Master
               over
               a
               Servant
               ;
               but
               political
               ,
               such
               as
               that
               of
               a
               Magistrate
               over
               the
               Citizens
               ,
               and
               consequently
               ,
               half
               voluntary
               .
            
          
           
             
               II.
               Whether
               Speech
               be
               natural
               and
               peculiar
               to
               Man.
               
            
             
               Upon
               the
               Seond
               Poynt
               Plato's
               opinion
               was
               mention'd
               ,
               that
               the
               Gods
               having
               by
               Epimetheus
               produc'd
               all
               other
               Animals
               with
               some
               particular
               gift
               ,
               made
               man
               naked
               and
               weak
               ,
               destitute
               of
               all
               natural
               aids
               ,
               and
               subject
               to
               so
               many
               miseries
               that
               they
               pitied
               him
               ,
               and
               thereupon
               order'd
               Prometheus
               to
               give
               him
               Reason
               ,
               Speech
               ,
               and
               Hands
               ;
               the
               first
               ,
               to
               know
               and
               contemplate
               the
               marvells
               of
               the
               world
               ;
               the
               second
               ,
               to
               express
               his
               thoughts
               outwardly
               ;
               the
               last
               ,
               to
               put
               his
               words
               and
               thoughts
               in
               execution
               .
               Reason
               not
               differing
               from
               Speech
               ,
               saving
               that
               it
               is
               internal
               ;
               whence
               't
               is
               also
               call'd
               the
               
                 word
                 of
                 the
                 mind
              
               ;
               and
               the
               other
               external
               .
               
               This
               external
               Speech
               is
               so
               excellent
               ,
               that
               though
               it
               consist
               but
               of
               wind
               ,
               which
               is
               Air
               striking
               against
               the
               Epiglottis
               ,
               modifi'd
               and
               articulated
               by
               the
               tongue
               ,
               lipps
               ,
               palate
               ,
               and
               teeth
               ;
               yet
               't
               is
               the
               interpreter
               of
               the
               reasonable
               soul
               ,
               according
               to
               whose
               example
               't
               is
               equally
               receiv'd
               into
               all
               the
               ears
               of
               the
               Auditors
               .
               When
               this
               Speech
               is
               true
               ,
               't
               is
               a
               sign
               of
               the
               mind's
               conception
               ,
               and
               as
               natural
               and
               peculiar
               to
               man
               as
               Reason
               it self
               ,
               one
               of
               whose
               goodliest
               priviledges
               it
               is
               .
               Besides
               ,
               man
               being
               born
               to
               live
               in
               society
               needed
               not
               onely
               Reason
               to
               guide
               himself
               ,
               but
               also
               Speech
               ,
               to
               govern
               others
               ,
               which
               likewise
               hath
               more
               power
               over
               Souls
               ,
               inclining
               and
               turning
               them
               as
               it
               pleases
               .
            
             
               The
               Second
               said
               ,
               Some
               Animals
               are
               perfectly
               mute
               ,
               as
               worms
               and
               Snails
               ;
               others
               render
               some
               sound
               ,
               as
               Flyes
               ,
               Grashoppers
               ,
               though
               't
               is
               onely
               that
               of
               their
               wings
               ;
               and
               some
               have
               voice
               ,
               as
               all
               perfect
               animals
               ,
               amongst
               whom
               man
               hath
               the
               particular
               advantage
               of
               Speech
               .
               For
               sound
               is
               a
               Collision
               of
               Air
               between
               two
               solid
               bodies
               .
               Voice
               is
               a
               sound
               render'd
               by
               the
               mouth
               of
               an
               Animal
               to
               express
               its
               affections
               .
               But
               Speech
               is
               a
               voice
               which
               signifies
               by
               institution
               ,
               and
               is
               call'd
               a
               verb
               if
               it
               signifie
               time
               ;
               otherwise
               a
               noun
               .
               As
               it
               signifies
               by
               institution
               't
               is
               distinguish'd
               from
               the
               voice
               which
               is
               a
               natural
               sign
               ,
               and
               hath
               some
               correspondence
               with
               the
               thing
               signifi'd
               .
               So
               the
               hoarse
               voice
               of
               one
               angry
               perfectly
               represents
               the
               inundation
               and
               tempest
               of
               the
               Spirits
               in
               this
               Passion
               .
               The
               lowness
               and
               mildness
               of
               a
               sad
               and
               afflicted
               mans
               voice
               represents
               the
               effect
               of
               sadness
               ,
               which
               is
               to
               compress
               the
               Heart
               and
               Arteries
               ;
               for
               these
               organs
               being
               coarcted
               ,
               the
               voice
               becomes
               more
               slender
               ;
               as
               appears
               in
               Women
               ,
               fat
               people
               ,
               children
               ,
               and
               eunuchs
               .
               The
               Lover's
               interrupted
               speech
               betrayes
               the
               inequality
               of
               his
               mind
               .
               But
               words
               are
               signes
               without
               any
               reference
               to
               the
               thing
               signifi'd
               ,
               depending
               onely
               on
               the
               Will
               of
               those
               who
               first
               gave
               names
               to
               things
               .
               For
               if
               they
               were
               natural
               signes
               ,
               they
               would
               be
               understood
               by
               all
               the
               world
               ,
               and
               be
               every
               where
               the
               same
               .
               But
               though
               't
               is
               not
               natural
               ,
               but
               acquir'd
               by
               precepts
               and
               use
               ,
               specially
               by
               the
               hearing
               ,
               whnce
               people
               deaf
               by
               nature
               are
               also
               dumb
               ;
               yea
               ,
               't
               is
               very
               peculiare
               to
               man.
               Wherefore
               Speech
               is
               improperly
               ,
               figuratively
               ,
               artificially
               ,
               or
               else
               miraculously
               ascrib'd
               to
               other
               things
               ;
               as
               when
               
                 The
                 Heavens
              
               are
               said
               
                 to
                 declare
                 the
                 glory
                 of
                 God
                 ,
                 one
                 deep
                 to
                 call
                 on
                 another
                 ,
              
               &c.
               
               When
               Balaams
               Ass
               spoke
               ,
               't
               was
               by
               Miracle
               .
               But
               when
               Magus's
               dog
               spoke
               to
               Saint
               Peter
               ,
               't
               was
               by
               operation
               of
               the
               Devil
               ;
               as
               also
               what
               is
               reported
               of
               the
               two
               Pigeons
               ,
               the
               Oke
               at
               Achilles's
               Horse
               ,
               the
               keel
               of
               Argo
               ,
               and
               that
               Elm
               of
               the
               Gymnosophists
               mention'd
               by
               Philostratus
               to
               have
               saluted
               Apollonius
               at
               his
               arrival
               ,
               as
               the
               River
               Causus
               bid
               Pythagoras
               good-morrow
               .
               But
               Speech
               properly
               belongs
               onely
               to
               man
               ;
               other
               creatures
               are
               incapable
               of
               it
               ,
               both
               because
               they
               want
               Reason
               (
               which
               is
               the
               principle
               of
               it
               )
               and
               organs
               ,
               which
               are
               a
               tongue
               ,
               a
               palate
               ,
               teeth
               ,
               and
               lipps
               ,
               all
               rightly
               proportionated
               for
               the
               articulation
               of
               voice
               ;
               for
               man's
               tongue
               alone
               is
               soft
               ,
               large
               ,
               moveable
               and
               loose
               ;
               to
               which
               qualities
               those
               of
               Pies
               and
               Parrots
               come
               nearest
               .
            
             
             
               The
               Third
               said
               ,
               A
               natural
               thing
               is
               either
               born
               with
               us
               ,
               as
               sense
               and
               motion
               ;
               or
               comes
               afterwards
               of
               it self
               ,
               as
               laughter
               ,
               or
               whereof
               we
               are
               naturally
               capable
               and
               inclin'd
               to
               ,
               as
               Arts
               and
               Sciences
               .
               In
               the
               first
               and
               second
               signification
               speech
               is
               not
               natural
               to
               man
               ,
               who
               could
               not
               speak
               without
               learning
               ,
               whence
               the
               two
               children
               caus'd
               by
               Psammetichus
               ,
               King
               of
               Egypt
               ,
               to
               be
               nurs'd
               in
               a
               Desart
               by
               two
               dumb
               Nurses
               pronounc'd
               no
               other
               word
               but
               Bec
               which
               they
               had
               heard
               of
               the
               Goats
               .
               But
               in
               the
               last
               signification
               't
               is
               peculiar
               to
               man
               ,
               who
               is
               so
               inclin'd
               to
               it
               ,
               that
               were
               children
               let
               alone
               from
               their
               Cradle
               they
               would
               in
               time
               make
               some
               language
               by
               signs
               ,
               or
               words
               .
               'T
               is
               to
               be
               understood
               too
               ,
               that
               't
               is
               articulate
               speech
               ,
               such
               as
               may
               be
               written
               ,
               that
               is
               peculiar
               to
               man
               ,
               not
               inarticulate
               ,
               which
               though
               a
               natural
               sign
               of
               the
               affections
               within
               ,
               yet
               cannot
               properly
               be
               called
               speech
               ,
               because
               found
               also
               in
               beasts
               ,
               whose
               jargon
               Apollonius
               and
               some
               others
               are
               said
               to
               have
               understood
               ;
               for
               hearing
               the
               chattering
               of
               a
               Swallow
               to
               her
               companions
               ,
               he
               told
               those
               that
               were
               present
               that
               this
               bird
               advertis'd
               the
               others
               of
               a
               sack
               of
               Wheat
               fallen
               off
               an
               Asse's
               back
               neer
               the
               City
               :
               which
               ,
               upon
               trial
               ,
               was
               found
               to
               be
               true
               .
            
          
        
         
           
             CONFERENCE
             LXXIX
             .
          
           
             
               I.
               What
               the
               Soul
               is
               .
               II.
               Of
               the
               apparition
               of
               Spirits
               .
            
          
           
             
               I.
               What
               the
               Soul
               is
               .
            
             
               THe
               difference
               of
               inanimate
               ,
               living
               and
               dead
               bodies
               ,
               manifestly
               evince
               the
               existence
               of
               a
               soul.
               But
               its
               essence
               is
               so
               unknown
               that
               Philosophers
               doubt
               in
               what
               degree
               of
               Category
               to
               put
               it
               .
               For
               't
               is
               of
               that
               kind
               of
               things
               which
               are
               not
               known
               by
               themselves
               ,
               but
               only
               by
               their
               effects
               ;
               as
               local
               motion
               and
               substance
               ,
               which
               is
               not
               perceptible
               but
               by
               its
               accidents
               .
               So
               the
               outward
               shape
               of
               animated
               bodies
               acquaints
               us
               with
               their
               inward
               form
               .
               For
               the
               soul
               shapes
               all
               the
               external
               parts
               after
               the
               same
               manner
               ;
               as
               Plants
               and
               Animals
               of
               the
               same
               species
               have
               commonly
               their
               leaves
               and
               members
               of
               the
               same
               external
               figure
               ;
               whereas
               you
               scarce
               find
               two
               stones
               ,
               or
               other
               inanimate
               bodies
               ,
               of
               the
               same
               shape
               .
            
             
               The
               Second
               said
               ,
               That
               the
               soul
               ,
               according
               to
               Aristotle
               ,
               is
               
                 the
                 first
                 act
                 of
                 a
                 natural
                 body
                 organiz'd
                 ,
                 having
                 life
                 in
                 power
                 ,
                 or
                 potentially
                 .
              
               Meaning
               by
               act
               perfection
               ,
               which
               he
               expresses
               by
               the
               word
               Entellechie
               ,
               which
               signifies
               to
               be
               in
               its
               end
               and
               form
               ,
               which
               two
               are
               the
               same
               in
               natural
               things
               .
               'T
               is
               call'd
               Form
               upon
               account
               of
               its
               beauty
               ;
               and
               divine
               ,
               from
               heaven
               ,
               its
               original
               ;
               and
               't
               is
               the
               first
               of
               all
               other
               second
               acts
               ,
               which
               are
               produc'd
               by
               it
               ,
               such
               as
               all
               vital
               actions
               are
               .
               For
               as
               in
               the
               most
               imperfect
               of
               
               beings
               ,
               Matter
               ,
               there
               is
               a
               First
               or
               remote
               power
               ,
               as
               in
               water
               to
               become
               fire
               ;
               another
               second
               or
               next
               ,
               as
               in
               the
               same
               water
               to
               become
               air
               by
               rarefaction
               :
               so
               in
               the
               nature
               of
               Forms
               ,
               the
               noblest
               created
               Beings
               ,
               there
               is
               a
               First
               act
               ,
               the
               source
               of
               all
               vital
               actions
               ,
               and
               a
               Second
               ,
               comprehending
               the
               faculties
               and
               functions
               :
               Now
               this
               Soul
               is
               not
               a
               pure
               act
               (
               as
               God
               and
               Angels
               are
               )
               but
               an
               act
               of
               the
               Body
               ,
               on
               whom
               it
               depends
               either
               in
               its
               being
               ,
               and
               preservation
               ,
               or
               else
               only
               in
               operation
               .
               Hence
               Sensitive
               and
               Vegetable
               Souls
               cease
               to
               be
               upon
               the
               change
               of
               the
               dispositions
               which
               produc'd
               and
               supported
               them
               .
               The
               reasonable
               Soul
               too
               in
               some
               manner
               depends
               upon
               the
               Bodies
               disposition
               as
               to
               its
               operation
               ,
               not
               as
               to
               its
               being
               and
               preservation
               ,
               being
               immaterial
               and
               immortal
               .
               'T
               is
               call'd
               an
               act
               of
               a
               natural
               Body
               ,
               to
               distinguish
               it
               from
               Machines
               or
               Engines
               which
               move
               artificial
               and
               inanimate
               Bodies
               ;
               organical
               ,
               because
               Organs
               are
               requisite
               to
               its
               action
               .
               It
               must
               also
               have
               life
               in
               power
               ,
               that
               is
               ,
               be
               able
               to
               exercise
               the
               vital
               functions
               .
               For
               want
               of
               which
               a
               carcase
               ,
               though
               organiz'd
               ,
               yet
               cannot
               be
               said
               to
               be
               animated
               ,
               no
               more
               then
               Egges
               and
               Seed
               ,
               for
               want
               of
               Organs
               ,
               although
               they
               have
               life
               in
               power
               .
            
             
               The
               Third
               said
               ,
               He
               was
               of
               Pythagoras's
               opinion
               who
               call'd
               it
               a
               number
               ,
               there
               being
               nothing
               in
               the
               world
               wherewith
               it
               hath
               more
               correspondence
               and
               proportion
               .
               'T
               is
               one
               in
               its
               essence
               ;
               it
               makes
               the
               binary
               ,
               which
               is
               the
               first
               number
               ,
               by
               its
               conjunction
               with
               the
               body
               ,
               and
               division
               of
               its
               Faculties
               into
               the
               Intellect
               and
               Will
               ;
               the
               ternary
               ,
               by
               its
               three
               species
               of
               soul
               ,
               Vegetative
               ,
               Sensitive
               ,
               Rational
               ;
               the
               quaternary
               ,
               by
               the
               four
               qualities
               constituting
               the
               temper
               requisite
               to
               its
               introduction
               into
               the
               body
               ;
               of
               which
               four
               numbers
               put
               together
               is
               form'd
               the
               number
               ten
               ,
               whence
               all
               others
               proceed
               ;
               as
               from
               simple
               Apprehension
               ,
               Enuntiation
               ,
               Argumentation
               and
               Method
               ,
               which
               are
               the
               four
               operations
               of
               the
               reasonable
               soul
               ,
               whence
               all
               its
               notions
               proceed
               .
            
             
               The
               Fourth
               said
               ,
               'T
               is
               not
               enough
               to
               say
               ,
               with
               the
               Philosopher
               ,
               that
               the
               soul
               is
               an
               act
               or
               perfection
               ,
               or
               that
               by
               whose
               means
               we
               live
               ;
               it
               must
               be
               shewn
               what
               this
               act
               is
               ;
               whether
               Substance
               or
               Accident
               .
               Pythagoras
               by
               calling
               the
               soul
               a
               number
               moving
               it self
               ,
               reduces
               it
               under
               Quantity
               .
               According
               to
               Galen
               ,
               who
               acknowledges
               no
               other
               Soul
               but
               the
               Temper
               ,
               't
               is
               a
               Quality
               ;
               as
               also
               according
               to
               Clearchus
               ,
               who
               defines
               it
               harmony
               .
               Of
               those
               who
               believ'd
               the
               soul
               a
               substance
               ,
               some
               have
               call'd
               it
               the
               purest
               part
               of
               some
               Element
               ;
               as
               Heraclitus
               ,
               of
               fire
               ;
               Anaximenes
               ,
               of
               air
               ;
               and
               Thales
               ,
               of
               water
               ;
               none
               ,
               of
               earth
               ,
               in
               regard
               of
               its
               gross
               matter
               .
               Critelaus
               said
               't
               was
               a
               Quintessence
               ;
               Democritus
               ,
               a
               substance
               compos'd
               of
               round
               Atoms
               ,
               and
               therefore
               easily
               movable
               .
               Now
               the
               soul
               is
               a
               substance
               (
               not
               an
               accident
               )
               because
               it
               composes
               a
               substance
               ,
               making
               with
               the
               body
               a
               total
               by
               it self
               .
               Nor
               is
               it
               Quantity
               ,
               because
               Quantity
               is
               not
               active
               ;
               much
               less
               a
               self-moving
               number
               ,
               because
               number
               is
               an
               Entity
               of
               Reason
               ,
               
               and
               nothing
               is
               mov'd
               of
               it self
               ,
               but
               of
               some
               other
               .
               Nor
               is
               it
               any
               of
               the
               four
               qualities
               ;
               which
               being
               indifferent
               of
               themselves
               must
               be
               determin'd
               by
               some
               form
               ;
               much
               less
               a
               temper
               ,
               which
               is
               found
               in
               all
               mixts
               ,
               of
               which
               some
               are
               inanimate
               :
               nor
               a
               harmony
               ,
               for
               this
               is
               compos'd
               of
               contrarieties
               ,
               but
               the
               soul
               is
               simple
               ,
               and
               consequently
               not
               susceptible
               of
               contraries
               .
               'T
               is
               therefore
               an
               incorporeal
               substance
               ;
               otherwise
               ,
               were
               the
               soul
               corporeal
               ,
               there
               would
               be
               a
               penetration
               of
               dimensions
               in
               its
               union
               with
               the
               body
               ;
               consequently
               ,
               't
               is
               no
               Element
               ,
               nor
               any
               Compound
               of
               them
               ,
               as
               Empedocles
               and
               Plato
               phanci'd
               ,
               upon
               this
               ground
               ,
               that
               the
               soul
               being
               to
               judge
               of
               all
               things
               should
               therefore
               have
               all
               their
               principles
               and
               elements
               in
               it self
               .
               Which
               is
               absurd
               ,
               for
               it
               knows
               divers
               things
               not
               compos'd
               of
               the
               Elements
               ,
               as
               the
               Angels
               and
               Heavens
               .
               So
               that
               the
               soul
               must
               be
               concluded
               in
               the
               number
               of
               those
               things
               which
               't
               is
               easier
               to
               affirm
               what
               they
               are
               not
               then
               what
               they
               are
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               soul
               is
               a
               fire
               ,
               whose
               centre
               is
               Heaven
               ,
               and
               God
               the
               source
               ,
               who
               is
               call'd
               by
               the
               name
               of
               fire
               ,
               in
               the
               Holy
               Text.
               Hence
               life
               ,
               an
               effect
               of
               the
               soul
               ,
               is
               nothing
               else
               but
               heat
               ,
               and
               death
               cold
               .
               Moreover
               ,
               as
               fire
               makes
               bodies
               lighter
               ,
               so
               living
               bodies
               are
               less
               heavy
               then
               dead
               .
               And
               the
               Hebrews
               call
               man
               Isch
               ,
               from
               the
               word
               Esch
               fire
               ;
               as
               the
               Greeks
               do
               Phôs
               ,
               which
               signifies
               light
               ,
               which
               is
               a
               species
               of
               fire
               ,
               lucid
               but
               not
               ardent
               ;
               which
               light
               appears
               upon
               bodies
               whilst
               living
               ,
               and
               dis-aspears
               as
               soon
               as
               they
               are
               dead
               .
               Now
               the
               different
               sorts
               of
               souls
               are
               produc'd
               of
               different
               lights
               .
               Those
               of
               Plants
               are
               form'd
               of
               that
               of
               the
               air
               ;
               whence
               they
               have
               no
               sensible
               heat
               ,
               as
               the
               sensitive
               have
               ,
               which
               are
               generated
               of
               the
               Sun
               ,
               which
               also
               gives
               them
               local
               motion
               :
               rational
               souls
               are
               beams
               diffus'd
               from
               God
               who
               inhabits
               light
               inaccessible
               .
               And
               as
               waters
               ascend
               as
               high
               as
               their
               springs
               ,
               so
               the
               souls
               of
               Plants
               exalt
               themselves
               into
               the
               air
               ,
               whose
               mutations
               they
               follow
               ;
               those
               of
               Beasts
               return
               into
               the
               Sun
               ;
               and
               those
               of
               men
               are
               reflected
               towards
               God
               ,
               having
               this
               common
               with
               light
               ,
               that
               they
               perish
               not
               ,
               but
               return
               to
               the
               place
               of
               their
               nativity
               .
               Agreeably
               whereunto
               ,
               Solomon
               saith
               ,
               That
               there
               is
               nothing
               new
               under
               the
               Sun
               ;
               since
               even
               the
               forms
               of
               things
               are
               not
               new
               ,
               but
               only
               appear
               in
               their
               turn
               one
               after
               another
               ;
               as
               when
               light
               forsakes
               our
               Hemisphere
               it
               no
               more
               perishes
               then
               shadow
               ,
               but
               they
               both
               make
               a
               continual
               circle
               ,
               which
               follows
               that
               of
               the
               Sun.
               
            
          
           
             
               II.
               Of
               the
               Apparition
               of
               Spirits
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               the
               perfection
               of
               the
               Universe
               requires
               the
               existence
               of
               Intellectual
               Creatures
               ,
               such
               as
               Angels
               and
               Rational
               Souls
               .
               A
               truth
               acknowledg'd
               by
               Aristotle
               ,
               who
               assigns
               nine
               Spirits
               subservient
               to
               the
               First
               Mover
               ,
               according
               to
               the
               number
               of
               heavens
               which
               they
               are
               to
               move
               ;
               although
               
                 Mercurius
                 Trismegistus
              
               acknowledges
               but
               two
               which
               hold
               the
               Arctick
               and
               Antarctick
               Poles
               .
               Which
               Avicenna
               also
               denoted
               by
               his
               Chain
               of
               Intelligences
               .
               Amongst
               these
               Spirits
               
               some
               are
               destinated
               for
               the
               preservation
               of
               men
               ,
               as
               Guardian
               Angels
               ,
               call'd
               by
               the
               Apostle
               ministring
               Spirits
               ,
               which
               were
               the
               Genii
               of
               the
               ancients
               ,
               by
               which
               they
               made
               their
               greatest
               Oathes
               .
               Others
               have
               continual
               war
               with
               mankind
               ,
               as
               the
               Devils
               .
               Others
               animate
               bodies
               ,
               as
               Rational
               Souls
               ,
               which
               after
               the
               bodies
               dissolution
               are
               happy
               or
               miserable
               ,
               according
               as
               they
               have
               done
               good
               or
               evil
               .
               As
               for
               Angels
               and
               Demons
               ,
               History
               both
               sacred
               and
               prophane
               testifies
               their
               frequent
               apparition
               to
               men
               .
               Daily
               experience
               proves
               the
               same
               of
               the
               souls
               of
               the
               dead
               ,
               though
               some
               question
               it
               .
               But
               besides
               that
               't
               is
               presumption
               to
               dis-believe
               all
               antiquity
               ,
               which
               tells
               us
               of
               a
               Ghost
               which
               spoke
               to
               Brutus
               ,
               one
               which
               shew'd
               a
               Sceleton
               in
               chains
               to
               Athenodorus
               the
               Philosopher
               ;
               and
               that
               of
               Cleonice
               which
               tormented
               Pausanias
               (
               who
               had
               slain
               her
               )
               as
               long
               as
               he
               liv'd
               ;
               as
               also
               the
               Ghost
               of
               Agrippina
               did
               her
               son
               Nero.
               The
               authority
               of
               Holy
               Scripture
               instructs
               us
               of
               the
               return
               of
               
                 Samuel
                 ,
                 Moses
              
               and
               Elias
               ;
               and
               the
               same
               reason
               which
               makes
               the
               soul
               loath
               to
               part
               from
               its
               body
               argues
               it
               desirous
               to
               visit
               the
               same
               ,
               or
               the
               places
               and
               persons
               wherewith
               it
               was
               most
               delighted
               .
               Nor
               is
               it
               more
               difficult
               to
               conceive
               how
               a
               separated
               soul
               can
               move
               it self
               ,
               then
               how
               it
               moves
               the
               body
               which
               it
               animates
               ,
               the
               one
               and
               the
               other
               being
               equally
               incomprehensible
               .
            
             
               The
               Second
               said
               ,
               Spectres
               exist
               not
               saving
               in
               the
               Phancy
               ,
               those
               who
               think
               they
               see
               them
               conceding
               that
               they
               are
               not
               palpable
               ,
               nor
               beheld
               alike
               of
               all
               by
               standers
               ,
               and
               men
               being
               prone
               to
               acquiesce
               in
               their
               own
               imaginations
               though
               misguided
               by
               the
               passions
               of
               fear
               ,
               hope
               ,
               love
               ,
               desire
               ;
               especially
               children
               and
               women
               who
               are
               more
               susceptible
               of
               all
               impressions
               ,
               because
               their
               phancies
               are
               so
               weak
               as
               to
               be
               no
               less
               mov'd
               with
               its
               own
               fictions
               then
               real
               external
               representations
               by
               the
               Senses
               .
               But
               strong
               minds
               are
               not
               subject
               to
               such
               delusions
               .
            
             
               The
               Third
               said
               ,
               He
               is
               too
               sensual
               who
               believes
               nought
               but
               what
               he
               sees
               ;
               for
               according
               to
               this
               account
               nothing
               but
               accidents
               which
               alone
               fall
               under
               the
               cognizance
               of
               sense
               should
               be
               admitted
               .
               So
               the
               Saduces
               and
               all
               Libertines
               deny
               spirits
               ,
               whilst
               they
               appeal
               only
               to
               Sense
               .
               Although
               it
               be
               an
               universal
               Doctrine
               of
               all
               sober
               antiquity
               that
               there
               are
               spirits
               ,
               and
               that
               they
               appear
               oftentimes
               to
               men
               in
               cases
               of
               necessity
               ,
               wherewith
               ,
               according
               to
               Aristotle
               himself
               ,
               the
               souls
               of
               the
               dead
               friends
               are
               affected
               ;
               a
               manifest
               argument
               of
               the
               soul's
               immortality
               ,
               which
               he
               believ'd
               only
               by
               the
               light
               of
               nature
               .
               As
               Apuleius
               reports
               ,
               the
               Platonists
               make
               three
               sorts
               of
               Spirits
               ,
               First
               ,
               Demons
               or
               Genii
               ,
               which
               are
               souls
               whilst
               they
               animate
               bodies
               ;
               Second
               ,
               Lares
               or
               Penates
               ,
               the
               souls
               of
               such
               as
               had
               liv'd
               well
               ,
               and
               after
               death
               were
               accounted
               tutelary
               gods
               of
               the
               houses
               which
               they
               had
               inhabited
               ;
               Third
               ,
               Lemures
               or
               Hobgoblins
               ,
               the
               souls
               of
               the
               wicked
               ,
               given
               to
               do
               mischief
               or
               folly
               after
               death
               ,
               as
               they
               did
               during
               their
               life
               .
               Some
               others
               ,
               especially
               the
               Poets
               ,
               conceiv'd
               man
               compos'd
               of
               three
               parts
               ,
               Body
               ,
               Soul
               ,
               and
               Shadow
               ,
               which
               latter
               appeared
               after
               
               dissolution
               of
               the
               two
               former
               ,
               the
               body
               returning
               into
               its
               elements
               ,
               and
               the
               soul
               going
               either
               to
               Heaven
               or
               Hell
               ,
               as
               the
               shadow
               did
               into
               the
               Elysian
               fields
               ,
               from
               whence
               it
               had
               no
               liberty
               to
               return
               ,
               but
               only
               wander'd
               up
               and
               down
               so
               long
               as
               the
               body
               wanted
               burial
               .
            
             
               The
               Fourth
               said
               ,
               We
               must
               distinguish
               between
               Vision
               and
               Apparition
               .
               The
               former
               is
               ,
               when
               we
               think
               we
               behold
               a
               thing
               which
               afterwards
               comes
               accordingly
               to
               pass
               as
               it
               appear'd
               ;
               the
               latter
               is
               ,
               when
               some
               visible
               forms
               present
               themselves
               to
               us
               either
               waking
               or
               asleep
               ;
               and
               't
               is
               of
               three
               sorts
               ,
               intellectual
               ,
               imaginary
               ,
               and
               corporeal
               .
               The
               intellectual
               is
               ,
               when
               separated
               substances
               insinuate
               themselves
               into
               the
               mind
               without
               borrowing
               any
               external
               shape
               .
               The
               imaginary
               is
               ,
               when
               they
               imprint
               some
               strange
               forms
               or
               species
               in
               the
               phancy
               ,
               and
               by
               this
               means
               make
               themselves
               known
               to
               us
               .
               The
               corporeal
               is
               ,
               when
               they
               present
               themselves
               to
               our
               outward
               senses
               .
               To
               omit
               the
               first
               ,
               which
               is
               rare
               ,
               and
               an
               image
               of
               the
               Beatifical
               Vision
               ,
               the
               imaginary
               apparition
               of
               souls
               is
               caus'd
               when
               Angels
               or
               Demons
               ,
               according
               to
               the
               quality
               of
               the
               souls
               ,
               pourtray
               in
               our
               phancy
               the
               species
               and
               signs
               of
               their
               countenance
               and
               personage
               which
               they
               had
               during
               life
               ,
               which
               appears
               sad
               ,
               cover'd
               with
               black
               ,
               whilst
               they
               yet
               indure
               the
               punishments
               of
               their
               sins
               ;
               but
               cheerful
               ,
               and
               in
               white
               habit
               ,
               when
               they
               are
               deliver'd
               from
               the
               same
               .
               And
               although
               this
               apparition
               is
               imaginary
               ,
               yet
               't
               is
               real
               too
               .
               Thus
               
                 Judas
                 Maccabaeus
              
               knew
               Onias
               and
               
                 Jeremy
                 ;
                 Constantine
              
               saw
               S.
               Peter
               and
               S.
               Paul
               ,
               and
               according
               to
               the
               opinion
               of
               many
               Samuel
               appear'd
               to
               Saul
               ,
               and
               foretold
               him
               of
               things
               which
               were
               to
               befall
               him
               ;
               though
               others
               conceive
               't
               was
               a
               corporeal
               apparition
               ;
               which
               also
               is
               much
               more
               certain
               ,
               because
               souls
               either
               appear
               with
               their
               true
               bodies
               (
               although
               this
               is
               very
               rare
               too
               ,
               yea
               and
               unbecoming
               happy
               souls
               to
               rejoyn
               themselves
               to
               putrifi'd
               carcases
               )
               or
               most
               commonly
               assume
               bodies
               of
               air
               .
               The
               cause
               of
               which
               apparitions
               is
               ascrib'd
               to
               the
               union
               which
               is
               between
               the
               soul
               of
               the
               dead
               person
               and
               that
               of
               the
               surviving
               to
               whom
               it
               appears
               ,
               whether
               the
               same
               proceed
               from
               consanguinity
               ,
               or
               identity
               of
               manners
               ,
               great
               familiarity
               and
               friendship
               ,
               which
               seems
               to
               make
               but
               one
               soul
               of
               those
               of
               two
               friends
               ;
               so
               that
               the
               soul
               finding
               it self
               in
               pain
               either
               through
               present
               or
               future
               evils
               ,
               especially
               when
               it
               sees
               it self
               oblig'd
               to
               the
               performance
               of
               some
               vow
               neglected
               during
               life
               ,
               God
               for
               his
               own
               glory
               ,
               the
               ease
               of
               his
               creature
               ,
               and
               the
               conversion
               of
               sinners
               ,
               permits
               it
               to
               manifest
               it self
               by
               ways
               most
               convenient
               .
            
          
        
         
           
           
             CONFERENCE
             LXXX
             .
          
           
             
               I.
               Of
               the
               Epilepsie
               or
               Falling
               Sickness
               .
               II.
               Whether
               there
               be
               any
               Art
               of
               Divination
               .
            
          
           
             
               I.
               Of
               the
               Epilepsie
               or
               Falling
               Sickness
               .
            
             
               THe
               vulgar
               Maxime
               is
               not
               always
               true
               ,
               That
               a
               disease
               throughly
               known
               is
               half
               cur'd
               .
               For
               this
               disease
               ,
               though
               known
               to
               the
               most
               ignorant
               ,
               is
               of
               very
               difficult
               cure
               ,
               and
               therefore
               was
               call'd
               by
               antiquity
               the
               Herculean
               disease
               ,
               that
               is
               to
               say
               ,
               unconquerable
               ;
               the
               Sacred
               disease
               ,
               because
               of
               its
               dreadful
               symptoms
               ;
               and
               Lunatick
               ,
               because
               those
               who
               are
               born
               either
               in
               the
               Full
               or
               New
               Moon
               ,
               or
               during
               its
               Eclipse
               ,
               are
               troubled
               with
               this
               malady
               ,
               which
               hath
               great
               correspondence
               with
               the
               motions
               of
               the
               Planet
               ;
               't
               was
               also
               call'd
               
                 Morbus
                 caducus
              
               ,
               or
               Falling
               Sickness
               ,
               by
               reason
               that
               it
               makes
               the
               person
               fall
               to
               the
               ground
               ,
               and
               Comitialis
               ,
               because
               it
               interrupted
               Assemblies
               ;
               lastly
               ,
               't
               is
               call'd
               Epilepsie
               because
               it
               intercepts
               the
               functions
               of
               the
               mind
               and
               senses
               .
               'T
               is
               defin'd
               ,
               the
               cessation
               of
               the
               principal
               actions
               ,
               and
               of
               sense
               and
               voluntary
               motion
               ,
               with
               convulsion
               ,
               which
               is
               not
               continual
               ,
               but
               by
               internals
               .
               The
               true
               and
               proximate
               cause
               of
               it
               is
               either
               a
               vapour
               or
               an
               humour
               pricking
               the
               membranes
               of
               the
               brain
               ,
               which
               endeavouring
               to
               discharge
               the
               same
               contracts
               it self
               ,
               attracts
               the
               nerves
               to
               it
               ,
               these
               the
               muscles
               and
               parts
               into
               which
               they
               are
               implanted
               ;
               causing
               hereby
               those
               convulsive
               and
               violent
               agitations
               of
               the
               Epilepticks
               .
               Sneezing
               and
               the
               hickcock
               have
               some
               resemblance
               of
               it
               ,
               the
               latter
               being
               caus'd
               by
               a
               sharp
               vapour
               sent
               from
               the
               stomack
               or
               other
               place
               by
               sympathy
               to
               its
               upper
               orifice
               which
               it
               goadeth
               with
               its
               acrimony
               ,
               and
               thereby
               forces
               it
               to
               contract
               it self
               in
               order
               to
               expell
               the
               same
               ;
               the
               former
               call'd
               by
               Avicenna
               the
               lesser
               Epilepsie
               ,
               differing
               not
               from
               the
               greater
               ,
               saving
               in
               duration
               ,
               is
               also
               caus'd
               by
               some
               vapours
               pricking
               the
               former
               part
               of
               the
               brain
               ,
               which
               contracts
               it self
               to
               expell
               the
               same
               by
               the
               nostrils
               .
            
             
               The
               Second
               said
               ,
               That
               the
               unexpectedness
               of
               this
               malady
               ,
               and
               the
               Patient
               's
               quick
               recovery
               ,
               may
               justifie
               the
               vulgar
               for
               thinking
               that
               there
               is
               something
               divine
               in
               it
               .
               Since
               nothing
               amazes
               us
               more
               then
               sudden
               uncomprehended
               alterations
               .
               Therefore
               in
               Hippocrates
               days
               they
               us'd
               to
               make
               expiations
               and
               incantations
               for
               this
               disease
               ,
               which
               he
               derides
               ,
               saying
               that
               the
               bad
               Physitians
               promoted
               this
               false
               conceit
               ,
               that
               they
               might
               get
               the
               more
               honour
               for
               the
               cure
               ,
               or
               be
               more
               excusable
               for
               not
               effecting
               the
               same
               .
            
             
               The
               Third
               said
               ,
               That
               the
               Epilepsie
               and
               Apoplexie
               differ
               onely
               in
               degree
               ,
               both
               having
               the
               same
               cause
               ,
               namely
               ,
               abundance
               of
               gross
               humours
               ,
               either
               phlegmatick
               or
               melancholy
               ;
               which
               if
               it
               wholly
               fills
               the
               brains
               ventricles
               ,
               and
               makes
               a
               total
               obstruction
               ;
               so
               that
               the
               Animal
               Spirits
               ,
               the
               instruments
               of
               voluntary
               motion
               
               and
               sense
               be
               obstructed
               ,
               it
               causes
               an
               apoplexie
               ,
               which
               is
               a
               total
               abolition
               of
               sense
               and
               motion
               in
               the
               whole
               body
               ,
               with
               laesion
               of
               the
               rational
               faculty
               .
               The
               Heart
               continues
               its
               pulse
               for
               some
               time
               ,
               till
               the
               consumption
               of
               what
               Animal
               Spirits
               were
               in
               the
               Nerves
               ,
               serving
               to
               the
               Muscles
               for
               respiration
               .
               But
               if
               the
               obstruction
               be
               not
               perfect
               ,
               and
               the
               crass
               humour
               over-loads
               the
               ventricles
               ,
               then
               they
               contract
               themselves
               and
               all
               the
               Nerves
               which
               depend
               upon
               them
               ;
               whence
               comes
               that
               universal
               contraction
               of
               the
               limbs
               ,
               as
               one
               cover'd
               in
               bed
               with
               too
               many
               clothes
               pulls
               up
               his
               legs
               ,
               bends
               and
               lifts
               up
               his
               knees
               ,
               to
               have
               more
               air
               and
               room
               under
               the
               load
               which
               presses
               him
               .
            
             
               The
               Fourth
               said
               ,
               That
               as
               the
               brain
               is
               the
               moistest
               of
               all
               the
               parts
               ,
               so
               it
               abounds
               most
               in
               excrements
               ,
               the
               thinnest
               of
               which
               transpire
               by
               the
               sutures
               &
               pores
               ,
               but
               the
               grosser
               meeting
               in
               great
               quantity
               in
               the
               brain
               melt
               its
               substance
               into
               water
               ,
               which
               coming
               to
               stop
               the
               Veins
               and
               Arteries
               hinder
               the
               commerce
               of
               the
               spirits
               ;
               whether
               this
               pituitous
               matter
               be
               deriv'd
               from
               the
               paternal
               or
               maternal
               geniture
               ,
               or
               whether
               the
               part
               of
               seed
               which
               makes
               the
               brain
               happen
               not
               to
               be
               well
               purg'd
               in
               the
               womb
               where
               the
               rudiments
               of
               this
               malady
               are
               first
               laid
               ;
               or
               whether
               the
               brain
               purge
               not
               it self
               afterwards
               sufficiently
               by
               its
               emunctories
               ,
               and
               the
               scabs
               usual
               to
               Children
               .
               Hippocrates
               saith
               ,
               this
               malady
               cannot
               begin
               after
               twenty
               years
               of
               age
               ,
               when
               the
               constitution
               of
               body
               is
               become
               more
               hot
               and
               dry
               ;
               and
               many
               Children
               are
               cur'd
               of
               it
               onely
               by
               the
               desiccation
               caus'd
               by
               the
               alteration
               of
               age
               ,
               seasons
               ,
               and
               manner
               of
               dyet
               .
            
             
               The
               Fifth
               said
               ,
               That
               a
               gross
               humour
               cannot
               be
               the
               cause
               of
               those
               quick
               and
               violent
               motions
               of
               the
               Epilepsie
               ,
               nor
               be
               collected
               and
               dissipated
               in
               so
               short
               a
               time
               as
               the
               duration
               of
               a
               Paroxisme
               .
               Therefore
               the
               cause
               of
               it
               must
               be
               some
               biting
               and
               very
               subtile
               matter
               ;
               for
               no
               such
               gross
               obstructive
               matter
               is
               found
               in
               the
               brain
               of
               those
               that
               dye
               of
               this
               malady
               ,
               but
               onely
               some
               traces
               or
               signes
               of
               some
               malignant
               vapour
               or
               acrimonious
               humour
               ,
               as
               black
               spots
               ,
               a
               swarthy
               frothy
               liquor
               ,
               an
               Impostume
               in
               the
               brain
               ,
               some
               portion
               of
               the
               Meninx
               putrifi'd
               ,
               corrosion
               of
               the
               bone
               ,
               and
               such
               other
               things
               evidencing
               rather
               the
               pricking
               of
               the
               brain
               then
               stopping
               of
               its
               passages
               .
            
             
               The
               Sixth
               said
               ,
               That
               were
               the
               Epilepsie
               produc'd
               by
               obstruction
               ,
               it
               would
               follow
               that
               as
               a
               total
               one
               in
               an
               Apoplexie
               abolishes
               all
               sense
               and
               motion
               ,
               so
               the
               incomplete
               one
               of
               the
               Epilepsie
               should
               onely
               diminish
               ,
               not
               deprave
               motion
               as
               it
               doth
               .
               So
               that
               the
               Epilepsie
               should
               be
               a
               symptom
               like
               the
               Palsie
               or
               Lethargy
               ,
               from
               which
               nevertheless
               't
               is
               wholly
               different
               .
               Nor
               can
               it
               be
               simply
               the
               mordacity
               or
               malignity
               of
               an
               humour
               ,
               since
               malignant
               and
               pestilential
               Fevers
               ,
               hot
               and
               dry
               Aliments
               ,
               as
               spices
               ,
               mustard
               ,
               salt
               ,
               garlick
               ,
               onyons
               ,
               and
               the
               lke
               biting
               things
               ,
               cause
               not
               this
               Evil.
               The
               truth
               is
               ,
               there
               is
               a
               specifical
               occult
               quality
               of
               the
               humours
               particularly
               disposing
               to
               this
               disease
               ;
               the
               Chymists
               call
               it
               a
               Mercurial
               Vapour
               ,
               (
               that
               is
               ,
               an
               acid
               penetrating
               ,
               and
               subtile
               spirit
               )
               
               a
               Vitriolike
               Spirit
               ,
               a
               biting
               and
               corrosive
               salt
               ;
               which
               makes
               not
               men
               onely
               ,
               but
               Quailes
               ,
               Dogs
               ,
               Sheep
               ,
               and
               Goats
               ,
               subject
               to
               it
               .
               And
               as
               some
               things
               beget
               this
               malady
               by
               an
               occult
               Epileptical
               quality
               ,
               as
               Smallage
               ,
               Parsly
               ,
               a
               goats
               liver
               roasted
               ,
               and
               stinking
               smells
               ,
               as
               horn
               ,
               pitch
               and
               jet
               burnt
               ,
               (
               whence
               the
               Ancients
               being
               about
               to
               buy
               a
               slave
               ,
               made
               him
               snuff
               up
               smoak
               of
               brimstone
               ,
               to
               try
               whether
               he
               were
               not
               subject
               to
               this
               disease
               )
               so
               many
               Antepileptical
               remedies
               cure
               it
               ;
               but
               that
               which
               proceeds
               by
               sympathie
               from
               the
               stomack
               ,
               or
               other
               parts
               ,
               more
               easily
               then
               that
               which
               is
               idiopathical
               ,
               and
               radicated
               in
               the
               brain
               .
               As
               the
               shavings
               of
               man's
               skull
               not
               buried
               ,
               drunk
               with
               water
               of
               Teile-tre
               and
               Paeony
               ,
               so
               contrary
               to
               this
               evil
               ,
               that
               it
               cures
               the
               same
               by
               being
               hung
               about
               the
               neck
               .
            
          
           
             
               II.
               Whether
               there
               be
               any
               Art
               of
               Divination
               .
            
             
               Upon
               the
               Second
               Point
               't
               was
               said
               ,
               That
               Man
               ,
               who
               alone
               understands
               the
               nature
               and
               difference
               of
               Time
               ,
               is
               more
               solicitous
               about
               the
               future
               then
               about
               the
               present
               ,
               which
               is
               but
               a
               moment
               ;
               or
               the
               past
               ,
               which
               concerns
               him
               only
               historically
               .
               Hence
               arises
               his
               ardent
               desire
               of
               presaging
               to
               satisfie
               which
               ,
               he
               makes
               use
               of
               every
               thing
               in
               the
               world
               .
               Which
               is
               an
               infallible
               argument
               of
               the
               vanity
               of
               this
               Art
               of
               Divination
               ;
               because
               effects
               cannot
               be
               fore-told
               by
               all
               sorts
               of
               causes
               ,
               but
               onely
               by
               those
               wherewith
               they
               have
               connexion
               ,
               and
               wherein
               they
               are
               potentially
               contain'd
               ,
               as
               leaves
               and
               fruits
               are
               in
               the
               seeds
               ;
               and
               't
               is
               receiv'd
               a
               Maxime
               ,
               that
               when
               an
               effect
               may
               be
               produc'd
               by
               sundry
               causes
               ,
               none
               of
               them
               is
               the
               true
               cause
               ;
               since
               we
               cannot
               from
               such
               an
               effect
               proceed
               to
               the
               knowledge
               of
               its
               cause
               .
               Now
               Divination
               is
               not
               taken
               here
               ,
               as
               Hippocrates
               speaks
               of
               it
               in
               his
               Prognosticks
               ,
               when
               he
               saith
               ,
               that
               nothing
               is
               makes
               Physitians
               more
               resemble
               Gods
               ,
               then
               the
               foretelling
               of
               what
               will
               befall
               ,
               and
               hath
               already
               befallen
               their
               Patients
               .
               For
               there
               he
               speaks
               of
               the
               predictions
               of
               Physick
               ;
               but
               here
               to
               divine
               ,
               is
               to
               affirm
               an
               event
               whereof
               we
               see
               not
               any
               cause
               or
               probable
               sign
               .
               For
               if
               by
               seeing
               a
               Rain-bow
               I
               prognosticate
               rain
               ,
               or
               that
               a
               tree
               will
               bear
               fruit
               when
               it
               is
               well
               blossom'd
               ,
               or
               that
               a
               sick
               person
               that
               rests
               ill
               the
               night
               before
               the
               seventh
               day
               will
               have
               a
               Crisis
               ,
               this
               is
               not
               Divination
               .
               But
               if
               ,
               not
               knowing
               a
               prisoner
               nor
               his
               affairs
               ,
               I
               fore-tell
               that
               he
               will
               be
               set
               at
               liberty
               or
               not
               ;
               that
               an
               unknown
               person
               will
               be
               married
               ,
               and
               how
               many
               Children
               he
               will
               have
               ,
               or
               such
               other
               things
               which
               have
               no
               necessary
               ,
               nor
               yet
               contingent
               causes
               known
               to
               me
               ;
               this
               is
               properly
               to
               Divine
               .
               Whereby
               it
               appears
               ,
               that
               there
               is
               no
               Art
               of
               Divination
               :
               Art
               being
               a
               body
               of
               precepts
               tending
               to
               some
               profitable
               end
               ;
               whereas
               were
               Divination
               certain
               ,
               it
               would
               cause
               nothing
               but
               either
               despair
               or
               negligence
               ;
               and
               precepts
               being
               of
               things
               hapning
               necessarily
               or
               most
               commonly
               ;
               that
               whose
               cause
               we
               know
               not
               cannot
               be
               known
               by
               precepts
               .
               And
               therefore
               all
               your
               Soothsayers
               ,
               Augurs
               ,
               Sorcerers
               ,
               Fortune-tellers
               ,
               and
               the
               like
               ,
               are
               but
               so
               many
               Impostors
               .
            
             
               The
               Second
               said
               ,
               That
               Divination
               ,
               which
               is
               a
               prediction
               of
               
               future
               things
               remote
               from
               our
               knowledge
               ,
               is
               of
               three
               sorts
               .
               Either
               from
               God
               ,
               as
               Prophecy
               ;
               from
               Devils
               ,
               as
               Conjuring
               ;
               or
               from
               causes
               purely
               natural
               ,
               which
               is
               Prognostication
               or
               Conjecture
               .
               Prophecy
               is
               a
               divine
               inspiration
               ,
               whereby
               one
               fore-sees
               and
               declares
               remote
               things
               infallibly
               .
               'T
               was
               exercis'd
               at
               first
               by
               the
               Priests
               of
               the
               Law
               ,
               with
               the
               Vrim
               and
               Thummim
               ,
               which
               were
               twelve
               precious
               stones
               in
               the
               high
               Priests
               Ephod
               ;
               and
               afterwards
               by
               the
               Prophets
               instructed
               in
               dreams
               or
               visions
               ,
               whence
               they
               were
               call'd
               seers
               .
               Diabolical
               Divination
               depends
               upon
               some
               compact
               ,
               either
               tacite
               or
               express
               ,
               with
               the
               Devil
               ;
               who
               being
               able
               to
               declare
               such
               things
               as
               have
               appear'd
               by
               some
               outward
               act
               ,
               as
               the
               authors
               of
               robberies
               ,
               things
               lost
               ,
               or
               such
               futurities
               as
               depend
               on
               natural
               and
               necessary
               causes
               ,
               but
               not
               such
               as
               proceed
               from
               causes
               purely
               free
               or
               contingent
               ;
               the
               Soothsayers
               his
               servants
               can
               know
               no
               more
               concerning
               the
               same
               then
               their
               Master
               .
               This
               Divination
               is
               of
               two
               sorts
               .
               The
               first
               is
               call'd
               Daemonomancy
               ,
               when
               the
               Devils
               themselves
               give
               answers
               out
               of
               Caves
               or
               Images
               ;
               sometimes
               by
               beasts
               ,
               men
               ,
               or
               most
               frequently
               by
               women
               ,
               rendring
               oracles
               by
               their
               mouths
               ,
               stomacks
               ,
               or
               bellies
               ,
               but
               for
               the
               most
               part
               ambiguous
               and
               doubtful
               ,
               for
               fear
               of
               being
               mistaken
               .
               The
               other
               is
               call'd
               Mangania
               ,
               or
               Goetia
               ,
               the
               most
               detestable
               species
               of
               which
               is
               Necromancy
               ,
               which
               draws
               answers
               from
               the
               mouths
               of
               the
               dead
               .
               Others
               ,
               more
               remarkable
               ,
               are
               ,
               1.
               
               Hydromancy
               ,
               or
               Divination
               by
               water
               ,
               into
               which
               they
               pour
               drops
               of
               oyle
               ,
               or
               cast
               three
               little
               stones
               ,
               observing
               the
               sections
               of
               the
               circles
               which
               they
               describe
               .
               2.
               
               Lecanomancy
               ,
               by
               a
               basin
               of
               water
               ,
               at
               the
               bottom
               of
               which
               the
               answers
               are
               heard
               ,
               after
               casting
               thereinto
               some
               plates
               of
               Gold
               and
               Silver
               ,
               and
               precious
               stones
               ,
               engraven
               with
               certain
               characters
               .
               3.
               
               Gastromancy
               ,
               by
               glass
               bottles
               full
               of
               water
               ,
               in
               which
               a
               big-belly'd
               woman
               ,
               or
               an
               innocent
               child
               ,
               beholds
               images
               .
               4.
               
               Catoptromancy
               ,
               by
               Looking-glasses
               .
               5.
               
               Crystallomancy
               ,
               by
               crystal
               cylinders
               .
               6.
               
               Dactylomancy
               ,
               by
               enchanted
               Rings
               ,
               like
               that
               of
               Gyges
               .
               7.
               
               Onychomancy
               ,
               by
               anointing
               the
               nail
               of
               a
               child
               with
               oyle
               or
               tallow
               ,
               and
               holding
               it
               towards
               the
               Sun
               they
               see
               in
               it
               what
               they
               demand
               .
               8.
               
               Aeromancy
               ,
               by
               conjurations
               of
               the
               Air.
               9.
               
               Coscinomancy
               ,
               by
               a
               sieve
               ,
               and
               sizzars
               .
               All
               which
               species
               of
               Divination
               presume
               either
               an
               express
               or
               tacite
               compact
               with
               the
               Devil
               .
               But
               there
               were
               three
               without
               compact
               ,
               1.
               
               Aruspices
               ,
               who
               drew
               conjectures
               from
               the
               entrails
               and
               motions
               of
               beasts
               sacrificed
               ,
               from
               the
               figures
               made
               by
               melted
               wax
               cast
               into
               water
               ,
               call'd
               Ceromantie
               ,
               or
               Daphnomancy
               ,
               from
               the
               crackling
               of
               burning
               Lawrel
               ,
               Omphalomancy
               ,
               when
               by
               the
               knots
               and
               adhering
               to
               the
               navil
               and
               secundines
               ,
               the
               Mid-wives
               fore-tell
               how
               many
               Children
               the
               new
               deliver'd
               woman
               shall
               have
               afterwards
               .
               Amniomancy
               ,
               foretelling
               the
               Childs
               fortune
               from
               the
               red
               or
               livid
               colour
               of
               the
               coat
               
                 Amnios
                 .
                 Parthenomancy
              
               ,
               to
               discover
               Virginity
               by
               measuring
               the
               neck
               ,
               or
               drinking
               powder'd
               Agat
               ,
               which
               she
               that
               is
               no
               Virgin
               vomits
               up
               again
               .
               2.
               
               Augures
               ,
               or
               Auspices
               who
               divin'd
               from
               
               birds
               ,
               beasts
               ,
               prodigies
               ,
               and
               accidents
               ,
               as
               Pliny
               reports
               of
               the
               Servilii
               ,
               that
               they
               had
               a
               piece
               of
               brass
               money
               which
               they
               fed
               with
               Gold
               and
               Silver
               ,
               and
               it
               increas'd
               when
               any
               good
               was
               to
               befall
               their
               Family
               ,
               and
               diminish'd
               upon
               some
               approaching
               evil
               .
               3.
               
               Unlawful
               Lots
               are
               Cleromancy
               ,
               which
               comprehends
               Homer
               and
               Virgil's
               Lots
               .
               Alectriomancy
               ,
               by
               a
               Cock
               eating
               corns
               of
               wheat
               lay'd
               upon
               the
               Letters
               of
               the
               Alphabet
               .
               Oniomancy
               ,
               by
               names
               ;
               Arithmancy
               ,
               by
               numbers
               .
               Lastly
               ,
               Natural
               Divination
               ,
               which
               is
               Conjecture
               ,
               either
               taken
               from
               the
               Stars
               ,
               as
               Judiciary
               Astrology
               ;
               the
               Air
               ,
               and
               its
               several
               dispositions
               ;
               the
               Sea
               ,
               and
               Trees
               ,
               as
               when
               a
               Plague
               is
               fore-told
               by
               the
               flourishing
               of
               Roses
               or
               Violets
               in
               Autumn
               .
               Animals
               also
               supply
               some
               presages
               ,
               as
               Mice
               running
               away
               from
               an
               house
               presignifie
               its
               downfall
               or
               burning
               ;
               and
               Sparrows
               delinquishing
               a
               Country
               denote
               the
               Pestilence
               and
               infection
               of
               the
               Air.
               
            
             
               The
               Third
               said
               ,
               That
               the
               Soul
               ,
               being
               immortal
               ,
               is
               also
               capable
               of
               knowing
               things
               after
               the
               manner
               of
               eternity
               ,
               which
               being
               a
               total
               and
               simultaneous
               possession
               of
               endless
               life
               ,
               knows
               all
               things
               at
               once
               ,
               things
               future
               and
               past
               as
               present
               ;
               which
               knowledge
               is
               like
               that
               of
               a
               man
               who
               beholds
               a
               whole
               Army
               at
               the
               same
               time
               from
               the
               top
               of
               a
               Mountain
               ;
               and
               that
               of
               time
               ,
               in
               which
               things
               are
               seen
               successively
               ,
               is
               like
               that
               of
               him
               who
               through
               a
               hole
               sees
               every
               Souldier
               of
               his
               Army
               pass
               by
               one
               after
               another
               .
               Wherefore
               't
               is
               no
               wonder
               if
               men
               who
               affect
               nothing
               so
               much
               as
               eternity
               ,
               and
               to
               be
               like
               God
               ,
               desire
               to
               know
               things
               as
               God
               doth
               ,
               to
               whom
               the
               future
               is
               present
               .
               Moreover
               ,
               this
               inclination
               being
               natural
               to
               all
               persons
               ,
               they
               must
               have
               a
               power
               to
               exercise
               it
               in
               this
               life
               ,
               lest
               it
               be
               in
               vain
               .
               Which
               is
               done
               principally
               when
               the
               Soul
               is
               loosned
               from
               the
               Body
               ,
               as
               in
               sleep
               ,
               extasie
               ,
               deep
               contemplation
               ,
               and
               the
               agonies
               of
               death
               ,
               in
               which
               dying
               persons
               commonly
               foretell
               things
               to
               come
               .
            
          
        
         
           
             CONFERENCE
             LXXXI
             .
          
           
             
               I.
               Of
               Chiromancy
               .
               II.
               Which
               is
               the
               noblest
               part
               of
               the
               Body
               .
            
          
           
             
               I.
               Of
               Chiromancy
               .
            
             
               CHiromancy
               is
               Divination
               by
               inspection
               of
               the
               hand
               ,
               and
               consideration
               of
               its
               substance
               ,
               quantity
               ,
               quality
               ,
               and
               other
               accidents
               ,
               whereby
               the
               same
               affords
               indications
               of
               things
               past
               or
               to
               come
               .
               It
               was
               practis'd
               by
               Sylla
               and
               Caesar
               ,
               this
               latter
               having
               by
               it
               discover'd
               the
               false
               Alexander
               ,
               who
               pretended
               himself
               Herod's
               Son
               ,
               from
               the
               true
               ,
               And
               an
               old
               Chiromancer
               of
               Albert
               of
               Mirandola
               ,
               Cousin
               to
               the
               great
               Picus
               ,
               fore-told
               the
               Duke
               of
               Nevers
               ,
               Nephew
               to
               Lewis
               XII
               .
               being
               at
               Carpi
               in
               Italy
               ,
               ready
               to
               fight
               with
               the
               Vice-roy
               of
               Naples
               ,
               that
               he
               should
               win
               the
               
               battle
               ,
               but
               lose
               his
               own
               life
               ,
               as
               it
               came
               to
               pass
               .
               So
               
                 Paulus
                 Jovius
              
               relates
               ,
               that
               
                 Antiochus
                 Tibertus
              
               of
               Cesena
               ,
               by
               this
               means
               ,
               advertis'd
               
                 Guido
                 Balneo
              
               of
               the
               death
               which
               befell
               him
               by
               one
               of
               his
               familiars
               ;
               and
               that
               
                 Horatius
                 Cocles
              
               fore-told
               
                 Lucas
                 Gauricus
              
               that
               he
               should
               be
               put
               to
               death
               by
               
                 John
                 Bontivoglio
              
               Prince
               of
               Bononia
               .
               Many
               having
               seen
               Criminals
               lead
               to
               the
               gallows
               have
               observ'd
               that
               the
               two
               extremes
               of
               the
               line
               upon
               the
               last
               joynt
               of
               the
               thumb
               terminated
               at
               the
               root
               of
               the
               nail
               ,
               which
               is
               taken
               for
               the
               sign
               of
               the
               halter
               ;
               as
               when
               this
               line
               reaches
               not
               the
               nail
               ,
               but
               on
               one
               side
               ,
               it
               presages
               onely
               danger
               of
               hanging
               .
               Now
               as
               diversity
               of
               outward
               shapes
               distinguishes
               species
               ,
               so
               it
               doth
               also
               individuals
               ,
               especially
               that
               of
               the
               hand
               ,
               the
               instrument
               of
               every
               one's
               fortune
               ,
               and
               the
               most
               temperate
               part
               of
               the
               Body
               ;
               whence
               the
               hollow
               of
               it
               is
               accounted
               the
               organ
               of
               Touching
               .
            
             
               The
               Second
               said
               ,
               That
               the
               hand
               ,
               the
               subject
               of
               Chiromancy
               ,
               is
               compos'd
               ,
               as
               all
               other
               organical
               parts
               ,
               of
               three
               dissimular
               parts
               ,
               the
               wrist
               ,
               palm
               ,
               and
               fingers
               .
               In
               the
               palm
               the
               Chiromancers
               consider
               the
               lines
               and
               eminences
               or
               hills
               .
               The
               lines
               are
               those
               parts
               which
               variously
               divide
               the
               hand
               ,
               the
               five
               chief
               of
               which
               are
               ,
               the
               line
               of
               the
               wrist
               ,
               the
               line
               of
               life
               ,
               the
               natural
               mean
               ,
               the
               liver-line
               ,
               and
               the
               table-line
               .
               The
               wrist-line
               is
               that
               which
               divides
               the
               hand
               from
               the
               arm
               ,
               and
               is
               commonly
               double
               ,
               sometimes
               trebble
               and
               quadruple
               .
               The
               line
               of
               life
               ,
               or
               of
               the
               heart
               ,
               begins
               at
               the
               bottom
               of
               the
               tumour
               under
               the
               fore-finger
               ,
               and
               ends
               at
               the
               wrist-line
               ,
               having
               sometimes
               another
               line
               paralle
               ,
               call'd
               the
               sister
               of
               the
               line
               of
               life
               .
               The
               natural
               mean
               ,
               or
               line
               of
               the
               head
               ,
               begins
               near
               the
               line
               of
               life
               under
               the
               fore-finger
               ,
               and
               passes
               over-thwart
               the
               hand
               to
               the
               hill
               of
               the
               Moon
               ,
               or
               pommel
               of
               the
               hand
               ,
               which
               line
               is
               thwarted
               by
               another
               ,
               call'd
               the
               liver
               or
               stomack-line
               ;
               and
               these
               two
               lines
               ,
               with
               the
               line
               of
               life
               ,
               form
               a
               triangle
               ,
               whose
               base
               is
               the
               liver
               line
               ,
               call'd
               the
               triangle
               of
               Mars
               ;
               which
               appears
               not
               in
               their
               hands
               whose
               middle
               line
               terminates
               at
               the
               table
               line
               ,
               or
               line
               of
               fortune
               ,
               which
               begins
               under
               the
               hill
               of
               Mercury
               ,
               at
               the
               bottom
               of
               the
               little
               finger
               ,
               and
               ends
               under
               the
               fore-finger
               with
               one
               ,
               two
               ,
               or
               three
               branches
               .
               'T
               is
               call'd
               the
               table
               line
               ,
               because
               the
               space
               between
               it
               and
               the
               middle
               line
               represents
               the
               table
               ;
               whence
               't
               is
               call'd
               the
               table
               of
               the
               hand
               ,
               and
               line
               of
               fortune
               ,
               because
               it
               affords
               the
               certainest
               tokens
               of
               good
               or
               bad
               fortune
               .
               The
               hills
               or
               risings
               of
               the
               hand
               are
               seven
               ,
               according
               to
               the
               Planets
               to
               which
               they
               are
               attributed
               ,
               namely
               ,
               the
               mount
               of
               Venus
               ,
               under
               the
               thumb
               ,
               indicating
               Love
               ;
               the
               mount
               of
               Jupiter
               ,
               under
               the
               fore-finger
               for
               Honours
               ;
               that
               of
               Saturn
               ,
               under
               the
               third
               ,
               or
               middle
               finger
               ,
               for
               felicities
               or
               misfortunes
               ;
               that
               of
               the
               Sun
               ,
               under
               the
               fourth
               ,
               or
               ring-finger
               ,
               for
               Riches
               ;
               that
               of
               Mercury
               ,
               under
               the
               little
               finger
               ,
               for
               Arts
               and
               Sciences
               ;
               that
               of
               the
               Moon
               ,
               which
               is
               in
               the
               pommel
               of
               the
               hand
               ,
               for
               afflictions
               and
               maladies
               of
               the
               mind
               ;
               lastly
               ,
               the
               mount
               of
               Mars
               in
               the
               foresaid
               triangle
               ,
               compriz'd
               under
               the
               lines
               of
               life
               ,
               the
               middle
               line
               ,
               and
               the
               liver
               line
               ,
               denotes
               war-like
               exploits
               .
               And
               because
               the
               four
               
               principal
               fingers
               have
               twelve
               joynts
               which
               make
               as
               many
               sinuosities
               ;
               therefore
               the
               Chiromancers
               attribute
               to
               each
               of
               them
               a
               sign
               of
               the
               Zodiack
               ,
               and
               to
               each
               finger
               a
               season
               of
               the
               year
               ;
               as
               to
               the
               fore-finger
               the
               Spring
               ,
               and
               to
               its
               three
               joynts
               the
               three
               signes
               of
               that
               season
               ,
               assigning
               the
               uppermost
               joynt
               to
               Aries
               ,
               &c.
               
               By
               which
               signes
               't
               is
               known
               in
               what
               moneths
               the
               effects
               fore-told
               by
               the
               lines
               of
               the
               hand
               will
               happen
               .
            
             
               The
               Third
               said
               ,
               That
               Chiromancy
               is
               a
               Conjectural
               Art
               ,
               not
               founded
               upon
               indubitable
               principles
               of
               eternal
               truth
               ,
               but
               upon
               many
               experiences
               ,
               from
               which
               the
               general
               precepts
               of
               this
               Art
               are
               deduc'd
               .
               The
               chief
               whereof
               are
               ,
               that
               the
               rectitude
               ,
               continuity
               ,
               and
               lively
               colour
               of
               the
               lines
               ,
               and
               the
               eminence
               of
               the
               mounts
               are
               good
               signes
               ,
               as
               also
               the
               branching
               of
               these
               lines
               upwards
               towards
               the
               mounts
               of
               the
               fingers
               ;
               on
               the
               contrary
               ,
               their
               obliquity
               ,
               intersection
               ,
               livid
               or
               blackish
               colour
               ,
               and
               branching
               downwards
               ,
               are
               of
               ill
               augury
               .
               The
               wideness
               of
               the
               table
               ,
               and
               the
               angles
               of
               the
               triangle
               of
               Mars
               well
               shap'd
               ,
               denote
               good
               .
               Many
               lines
               cutting
               the
               chief
               which
               are
               in
               the
               palm
               of
               the
               hand
               ,
               shew
               a
               man
               intangled
               in
               affairs
               .
               The
               lines
               of
               the
               wrist
               signifie
               that
               the
               person
               is
               to
               live
               so
               many
               times
               twenty
               years
               .
               A
               double
               line
               of
               life
               is
               a
               sign
               of
               one
               very
               fortunate
               .
               The
               lines
               which
               cross
               it
               are
               so
               many
               misfortunes
               ,
               and
               their
               breaking
               shews
               death
               or
               dangerous
               sickness
               .
               One
               o
               in
               it
               denotes
               the
               loss
               of
               an
               Eye
               ,
               and
               two
               oo
               total
               blindness
               ,
               which
               
                 Johannes
                 de
                 Indagine
              
               saith
               he
               found
               true
               in
               many
               ,
               and
               by
               his
               own
               experience
               .
               Crooked
               lines
               upon
               the
               table
               line
               threaten
               water
               .
               'T
               is
               an
               ill
               sign
               ,
               when
               one
               of
               the
               chief
               lines
               ,
               especially
               the
               table
               line
               ,
               is
               wanting
               ;
               and
               when
               it
               hath
               inci●ions
               ,
               't
               is
               a
               mark
               of
               various
               fortune
               .
               Lines
               between
               the
               table
               line
               and
               middle
               line
               are
               so
               many
               diseases
               ,
               but
               not
               mortal
               .
               And
               infinite
               such
               other
               rules
               .
               The
               nails
               also
               are
               consider'd
               by
               the
               Chiromancers
               ,
               as
               to
               their
               colour
               ,
               shape
               ,
               largeness
               ,
               and
               little
               spots
               ,
               among
               which
               the
               round
               and
               white
               denote
               friends
               ,
               the
               others
               ill-willers
               .
            
             
               The
               Fourth
               said
               ,
               That
               't
               is
               requisite
               to
               prediction
               by
               the
               hands
               that
               nothing
               be
               on
               them
               but
               what
               is
               natural
               .
               And
               if
               the
               lines
               of
               one
               hand
               suffice
               not
               ,
               recourse
               must
               be
               had
               to
               the
               other
               ;
               and
               if
               both
               agree
               ,
               the
               effects
               signifi'd
               by
               them
               are
               less
               doubtful
               .
               When
               they
               differ
               ,
               these
               of
               the
               left
               hand
               are
               chiefly
               taken
               notice
               of
               ,
               both
               because
               't
               is
               nearest
               the
               heart
               ,
               and
               because
               't
               is
               less
               disfigur'd
               by
               working
               .
               Yet
               't
               is
               to
               be
               remember'd
               ,
               that
               as
               one
               sign
               evidences
               not
               the
               constitution
               ,
               and
               few
               diseases
               have
               one
               certain
               pathognomonical
               sign
               ,
               so
               neither
               is
               an
               effect
               to
               be
               infer'd
               from
               one
               line
               so
               and
               so
               ,
               but
               from
               many
               together
               ;
               although
               they
               are
               commonly
               fallacious
               too
               ,
               unless
               the
               inclinations
               likewise
               be
               known
               by
               Physiognomy
               and
               Astrology
               .
            
             
               The
               Fifth
               said
               ,
               All
               effects
               are
               either
               natural
               or
               free
               ;
               those
               come
               from
               a
               necessary
               and
               infallible
               ,
               which
               hath
               no
               affinity
               with
               the
               lines
               of
               the
               hand
               erroneously
               alledg'd
               to
               signifie
               the
               same
               ;
               and
               these
               being
               from
               the
               Will
               cannot
               be
               caus'd
               by
               a
               concurrence
               
               of
               lines
               ,
               differing
               either
               fortuitously
               ,
               or
               according
               to
               the
               various
               situations
               of
               the
               bones
               ,
               or
               several
               foldings
               of
               the
               child's
               hands
               in
               his
               mothers
               belly
               ,
               or
               by
               different
               exercises
               ,
               and
               variety
               of
               Climates
               ;
               they
               of
               hot
               Countries
               having
               scorch'd
               skins
               ,
               and
               more
               lines
               otherwise
               configurated
               then
               Northern
               people
               ;
               and
               Artisans
               ,
               then
               Courtiers
               and
               idle
               people
               .
               And
               so
               there
               would
               need
               different
               rules
               of
               Palmistry
               ,
               according
               to
               Countries
               and
               qualities
               ,
               which
               is
               absurd
               .
               The
               truth
               is
               ,
               if
               any
               thing
               may
               be
               conjectur'd
               ,
               't
               is
               from
               the
               parts
               ,
               which
               contribute
               something
               to
               what
               they
               are
               signes
               of
               .
               So
               a
               large
               fore-head
               may
               be
               the
               note
               of
               good
               capacity
               ,
               because
               it
               shews
               that
               the
               Ventricles
               of
               the
               Brain
               are
               large
               ;
               and
               a
               bony
               and
               sinewy
               man
               is
               with
               reason
               judg'd
               strong
               .
               But
               the
               hand
               can
               afford
               no
               indication
               ,
               if
               you
               except
               its
               largenesse
               or
               thicknesse
               ,
               by
               proportion
               of
               which
               ,
               with
               the
               other
               parts
               that
               are
               not
               seen
               ,
               one
               may
               judge
               of
               its
               strength
               .
               'T
               is
               therefore
               a
               fallacious
               Art
               which
               takes
               that
               for
               a
               cause
               and
               a
               sign
               which
               is
               nothing
               lesse
               .
            
             
               The
               sixth
               said
               ,
               Chiromancy
               is
               of
               two
               sorts
               ,
               Physical
               or
               Astrological
               .
               The
               former
               is
               grounded
               upon
               the
               same
               principles
               with
               Physiognomy
               ,
               and
               is
               a
               part
               of
               it
               ,
               discovering
               by
               the
               several
               accidents
               of
               the
               hand
               it
               s
               own
               temper
               with
               that
               of
               the
               whole
               body
               ,
               and
               consequently
               ,
               the
               manners
               and
               inclinations
               .
               Hence
               the
               Chiromancers
               affirm
               ,
               with
               great
               probability
               ,
               that
               those
               that
               have
               thick
               hands
               have
               the
               other
               parts
               which
               are
               unseen
               alike
               ,
               and
               consequently
               ,
               a
               dull
               wit
               ;
               and
               so
               on
               the
               contrary
               .
               But
               that
               which
               is
               purely
               Astrological
               ,
               and
               is
               founded
               upon
               imaginary
               principles
               ,
               seems
               not
               only
               faulty
               ▪
               but
               very
               ridiculous
               ,
               yea
               ,
               and
               pernitious
               too
               ;
               and
               therefore
               is
               prohibited
               by
               Laws
               both
               Humane
               and
               Divine
               .
            
          
           
             
               II.
               Which
               is
               the
               noblest
               part
               of
               the
               Body
               .
            
             
               Upon
               the
               Second
               Point
               't
               was
               said
               ,
               That
               man's
               body
               being
               a
               structure
               compos'd
               of
               many
               parts
               ,
               not
               onely
               similary
               ,
               as
               in
               plants
               and
               stones
               ,
               but
               organical
               ,
               destinated
               to
               each
               action
               ,
               which
               being
               their
               end
               ,
               will
               also
               be
               the
               measure
               and
               standard
               of
               their
               noblenesse
               ;
               as
               Officers
               and
               Ministers
               of
               State
               or
               Family
               are
               esteem'd
               according
               to
               their
               imployment
               .
               Now
               an
               Animals
               noblest
               action
               is
               Life
               ;
               and
               therefore
               the
               Heart
               ,
               the
               author
               thereof
               ,
               and
               source
               of
               heat
               and
               spirits
               ,
               is
               the
               noblest
               of
               all
               parts
               .
               Moreover
               ,
               Aristotle
               sayes
               ,
               it
               lives
               first
               and
               dyes
               last
               ,
               and
               is
               in
               the
               little
               world
               what
               the
               Sun
               is
               in
               the
               great
               ,
               imparting
               light
               and
               motion
               to
               all
               the
               parts
               of
               the
               body
               ,
               as
               the
               Heavens
               do
               to
               all
               sublunary
               things
               .
               Therefore
               many
               Animals
               want
               other
               parts
               ,
               but
               none
               a
               heart
               ,
               which
               is
               so
               absolutely
               necessary
               that
               its
               least
               wound
               is
               mortall
               .
            
             
               The
               Second
               said
               ,
               Whether
               Nobility
               betaken
               from
               Antiquity
               or
               necessity
               ,
               the
               Liver
               is
               the
               noblest
               of
               all
               .
               For
               the
               Animal
               at
               first
               lives
               the
               life
               of
               a
               Plant
               ,
               and
               so
               needed
               nourishment
               first
               ,
               the
               supplying
               of
               which
               ,
               being
               the
               Livers
               office
               ,
               it
               is
               therefore
               form'd
               before
               any
               of
               the
               entrails
               .
               Nor
               could
               we
               exercise
               our
               
               senses
               or
               reasonable
               actions
               ,
               if
               we
               were
               not
               nourish'd
               ;
               the
               functions
               of
               all
               faculties
               ceasing
               as
               soon
               as
               the
               Livers
               provision
               is
               spent
               .
               Yea
               ,
               no
               animal
               action
               can
               be
               perform'd
               without
               spirits
               ,
               the
               matter
               of
               which
               is
               blood
               elaborated
               in
               the
               Liver
               .
               Which
               as
               't
               is
               the
               cause
               of
               the
               four
               humours
               ,
               and
               consequently
               ,
               of
               Health
               or
               Sicknesse
               ;
               so
               't
               is
               the
               seat
               of
               Love
               ,
               the
               noblest
               of
               all
               the
               passions
               .
            
             
               The
               Third
               said
               ,
               As
               much
               nobler
               as
               the
               species
               is
               then
               the
               Individual
               comprehended
               under
               it
               ,
               so
               much
               are
               the
               parts
               serving
               to
               its
               conservation
               nobler
               then
               others
               which
               conserve
               onely
               the
               particular
               .
               Therefore
               Galen
               reckons
               them
               among
               the
               principal
               parts
               .
               They
               serve
               to
               enliven
               the
               body
               ,
               whose
               temper
               ,
               colour
               ,
               beauty
               ,
               voice
               ,
               and
               other
               qualities
               ,
               their
               deprivation
               not
               only
               destroys
               ,
               but
               also
               changes
               the
               manners
               of
               the
               Mind
               ,
               and
               extinguishes
               Courage
               ,
               as
               appears
               in
               cocks
               when
               castrated
               .
               Add
               hereunto
               ,
               that
               they
               are
               hardest
               to
               be
               tam'd
               ,
               and
               therefore
               most
               noble
               .
            
             
               The
               Fourth
               said
               ,
               That
               Generation
               being
               common
               to
               men
               ,
               not
               onely
               with
               beasts
               ,
               but
               also
               with
               plants
               ,
               being
               an
               action
               of
               the
               natural
               faculty
               ,
               it
               cannot
               be
               the
               noblest
               action
               of
               man
               ;
               but
               rather
               the
               Understanding
               ,
               which
               being
               exercis'd
               in
               the
               brain
               ,
               the
               seat
               of
               the
               Rational
               Soul
               ,
               this
               without
               dispute
               is
               the
               noblest
               of
               all
               ;
               whence
               't
               is
               call'd
               Heaven
               by
               Homer
               ,
               a
               divine
               member
               by
               Plato
               ,
               and
               generally
               accounted
               the
               mansion
               of
               wisdom
               ,
               and
               temple
               of
               divinity
               ,
               which
               appears
               chiefly
               in
               the
               structure
               of
               its
               
                 rete
                 mirabile
              
               ,
               labyrinth
               ,
               and
               ventricles
               .
               Moreover
               ,
               all
               the
               parts
               were
               made
               for
               the
               brain
               .
               For
               man
               was
               born
               to
               understand
               ,
               and
               the
               intellectual
               faculty
               holds
               its
               seat
               in
               the
               brain
               .
               To
               understand
               well
               ,
               it
               needed
               phantasmes
               and
               species
               ,
               which
               were
               to
               be
               receiv'd
               by
               the
               senses
               plac'd
               for
               that
               purpose
               in
               the
               head
               :
               and
               to
               judge
               of
               the
               diversity
               of
               sensible
               objects
               ,
               it
               ought
               to
               have
               local
               motion
               ;
               and
               ,
               in
               order
               thereunto
               ,
               muscles
               ,
               tendons
               ,
               nerves
               ,
               and
               bones
               .
               These
               actions
               of
               the
               Understanding
               are
               perform'd
               by
               help
               of
               the
               Animal
               Spirits
               ,
               the
               matter
               whereof
               are
               the
               vital
               of
               the
               Heart
               ,
               as
               the
               matter
               of
               these
               are
               the
               natural
               ;
               whence
               learned
               men
               are
               commonly
               lean
               and
               unhealthy
               ,
               because
               their
               natural
               spirits
               go
               to
               the
               brain
               ,
               instead
               of
               being
               carry'd
               to
               the
               parts
               ,
               in
               order
               to
               nutrition
               .
            
             
               The
               Fifth
               said
               ,
               That
               (
               to
               omit
               Aesop's
               opinion
               ,
               who
               prefer'd
               the
               tongue
               before
               any
               other
               part
               ,
               and
               found
               it
               most
               powerful
               to
               do
               either
               good
               or
               evil
               )
               the
               hand
               seem'd
               to
               him
               as
               much
               more
               excellent
               then
               the
               brain
               ,
               as
               the
               active
               is
               to
               be
               estimated
               above
               the
               contemplative
               .
               Therefore
               Aristotle
               calls
               it
               the
               Organ
               of
               Organs
               ,
               and
               't
               is
               the
               symbol
               of
               faith
               ,
               strength
               ,
               and
               civility
               ;
               whence
               remain
               still
               the
               termes
               of
               kissing
               the
               hands
               .
            
          
        
         
           
           
             CONFERENCE
             LXXXII
             .
          
           
             
               I.
               Which
               is
               most
               powerful
               ,
               Art
               or
               Nature
               .
               II.
               Whether
               Wine
               is
               most
               to
               be
               temper'd
               in
               Winter
               ,
               or
               in
               Summer
               .
            
          
           
             
               I.
               Which
               is
               most
               powerful
               ,
               Art
               or
               Nature
               .
            
             
               THe
               power
               of
               Nature
               and
               Art
               cannot
               be
               better
               judg'd
               then
               by
               their
               opposition
               ;
               yet
               how
               should
               any
               be
               between
               them
               ,
               whilst
               Art
               can
               do
               nothing
               without
               Nature
               ?
               For
               if
               the
               hand
               be
               off
               of
               Industry
               ,
               't
               was
               Nature
               that
               made
               it
               a
               hand
               .
               If
               the
               Sword
               be
               valued
               for
               the
               Art
               which
               fashion'd
               it
               ,
               and
               brought
               it
               into
               a
               condition
               to
               give
               Law
               to
               him
               that
               hath
               none
               ;
               't
               is
               to
               the
               Iron
               produc'd
               by
               Nature
               in
               the
               Mines
               that
               it
               owes
               its
               matter
               .
               And
               thus
               making
               the
               same
               induction
               through
               all
               disciplines
               ,
               't
               will
               be
               found
               that
               they
               cannot
               be
               imagin'd
               without
               Nature
               ;
               not
               Logick
               ,
               without
               natural
               reason
               ;
               nor
               Grammar
               ,
               without
               speech
               ;
               nor
               Speech
               ,
               without
               a
               tongue
               ;
               nor
               writing
               ,
               without
               ink
               and
               paper
               ;
               nor
               these
               without
               the
               matter
               whereof
               they
               are
               made
               ,
               no
               more
               then
               a
               building
               without
               stones
               ,
               morter
               ,
               or
               other
               materials
               .
               Therefore
               when
               Art
               offers
               to
               compare
               with
               Nature
               ,
               't
               is
               as
               if
               a
               child
               upon
               a
               Gyant
               's
               neck
               should
               therefore
               think
               it self
               taller
               then
               he
               ;
               whereas
               it
               hath
               no
               advantage
               but
               what
               it
               borrows
               from
               the
               Gyant
               which
               upholds
               it
               .
            
             
               The
               Second
               said
               ,
               That
               actions
               being
               the
               rule
               whereby
               to
               measure
               the
               excellence
               of
               the
               Agents
               ,
               and
               being
               themselves
               determin'd
               by
               their
               end
               ,
               which
               alone
               sets
               value
               upon
               them
               ;
               Nature
               is
               therefore
               more
               excellent
               then
               Art
               in
               that
               it
               hath
               a
               nobler
               end
               in
               its
               actions
               ,
               and
               ordinarily
               attains
               the
               same
               which
               Art
               can
               never
               do
               .
               For
               Nature
               ,
               as
               the
               internal
               principle
               of
               motion
               and
               rest
               of
               that
               wherein
               it
               is
               ,
               produces
               all
               substantial
               forms
               ,
               and
               is
               the
               cause
               of
               all
               generations
               and
               natural
               motions
               ;
               in
               the
               continual
               revolution
               of
               which
               is
               seen
               an
               unparallel'd
               order
               ,
               illustriously
               testifying
               the
               wisdom
               of
               Nature
               who
               governs
               them
               ,
               and
               who
               never
               fails
               to
               produce
               a
               plant
               or
               an
               animal
               when
               the
               matter
               is
               rightly
               dispos'd
               .
               Whereas
               Art
               is
               only
               an
               external
               cause
               ,
               giving
               nothing
               but
               shape
               and
               outward
               shew
               to
               its
               works
               ,
               which
               indeed
               in
               some
               manner
               imitate
               those
               of
               Nature
               ,
               which
               is
               the
               end
               of
               Art
               ,
               but
               are
               never
               so
               perfect
               ,
               no
               Painter
               having
               ever
               made
               a
               bunch
               of
               grapes
               ,
               or
               a
               man
               ,
               so
               well
               as
               Nature
               ,
               because
               he
               represents
               only
               the
               surface
               and
               some
               few
               other
               external
               accidents
               ,
               but
               is
               far
               from
               being
               able
               to
               express
               the
               essence
               and
               substantial
               forms
               of
               these
               natural
               bodies
               which
               it
               attempts
               to
               imitate
               .
               Moreover
               ,
               Nature
               frames
               all
               parts
               of
               her
               works
               together
               (
               as
               in
               the
               formation
               of
               man
               )
               though
               grosly
               and
               in
               a
               small
               volume
               ,
               and
               afterwards
               makes
               the
               same
               augment
               and
               move
               together
               ;
               but
               Art
               makes
               the
               parts
               of
               its
               work
               successively
               ,
               the
               foundation
               
               before
               the
               walls
               ,
               these
               before
               the
               roof
               ,
               the
               rough
               hewing
               before
               the
               last
               hand
               ;
               and
               motion
               excited
               by
               artifice
               is
               violent
               ,
               yea
               more
               in
               some
               parts
               of
               the
               Engine
               then
               in
               others
               .
            
             
               The
               Third
               said
               ,
               That
               to
               doubt
               whether
               Art
               be
               more
               powerful
               then
               Nature
               ,
               is
               to
               doubt
               whether
               two
               be
               more
               then
               one
               ,
               or
               three
               then
               two
               .
               For
               Art
               presupposes
               Nature
               perfected
               .
               And
               as
               that
               is
               the
               strongest
               animal
               which
               can
               bring
               others
               under
               its
               laws
               ,
               so
               being
               Art
               always
               subdues
               Nature
               ,
               it
               must
               be
               the
               more
               potent
               .
               Our
               nature
               is
               inclin'd
               to
               evil
               ,
               but
               the
               precepts
               of
               Divinity
               ,
               yea
               ,
               and
               of
               moral
               Philosophy
               too
               ,
               have
               no
               other
               aim
               but
               to
               correct
               its
               defects
               ,
               and
               overcome
               its
               perverseness
               ,
               both
               which
               are
               so
               happily
               effected
               ,
               that
               not
               only
               S.
               Paul
               professes
               ,
               
                 I
                 live
                 ,
                 yet
                 not
                 I
                 ,
                 but
                 Christ
                 in
                 me
              
               ;
               but
               also
               the
               most
               excellent
               Physiognomist
               was
               mistaken
               in
               his
               judgement
               of
               Socrates
               from
               his
               aspect
               .
               Nature
               leads
               man
               to
               follow
               his
               brutish
               and
               sensual
               appetite
               ,
               and
               to
               make
               use
               of
               every
               thing
               which
               complies
               therewith
               ;
               but
               Art
               coming
               to
               rectifie
               it
               civilizes
               him
               ,
               and
               teaches
               him
               to
               restrain
               his
               concupiscences
               ,
               to
               fast
               rather
               ,
               for
               conscience
               or
               health
               ,
               then
               incur
               eternal
               damnation
               in
               the
               other
               life
               ,
               and
               diseases
               in
               this
               .
               And
               experience
               shews
               how
               far
               Art
               gets
               the
               mastery
               of
               Nature
               ,
               when
               a
               little
               man
               dextrous
               at
               his
               weapons
               easily
               overcomes
               a
               stronger
               who
               hath
               onely
               the
               help
               of
               nature
               .
               The
               horse
               ,
               dog
               ,
               birds
               of
               prey
               ,
               and
               other
               animals
               capable
               of
               discipline
               ,
               do
               every
               thing
               which
               man
               teaches
               them
               much
               better
               then
               they
               would
               do
               of
               themselves
               .
               Compare
               but
               the
               discourse
               of
               an
               ignorant
               with
               that
               of
               a
               learned
               person
               ,
               the
               carriage
               of
               a
               Clown
               with
               that
               of
               a
               Courtier
               ,
               the
               heaviness
               of
               a
               strong
               Lubber
               with
               the
               dexterity
               of
               a
               practis'd
               Champion
               .
               In
               the
               Mechanicks
               ,
               a
               Child
               with
               an
               artificial
               Screw
               will
               lift
               up
               a
               greater
               burden
               then
               two
               Oxen
               can
               carry
               ,
               and
               these
               two
               Oxen
               will
               draw
               a
               load
               by
               the
               common
               artifice
               of
               Carts
               ,
               which
               ten
               other
               Oxen
               cannot
               bear
               upon
               their
               backs
               .
               An
               Army
               of
               20000
               naked
               Savages
               hath
               been
               often
               defeated
               by
               200
               men
               arm'd
               with
               Swords
               and
               Arquebushes
               .
               In
               brief
               ,
               compare
               the
               weakness
               of
               all
               things
               at
               their
               beginning
               ,
               and
               before
               time
               has
               brought
               them
               to
               perfection
               by
               a
               series
               of
               new
               precepts
               ,
               whereof
               Arts
               are
               composed
               ;
               and
               you
               will
               see
               that
               Art
               as
               much
               surpasses
               Nature
               as
               Bread
               doth
               Acorns
               ,
               or
               Wheat
               it self
               ,
               before
               Art
               hath
               fitted
               it
               to
               our
               use
               .
            
             
               The
               Fourth
               said
               ,
               That
               duration
               is
               the
               measure
               of
               every
               thing
               's
               excellence
               ;
               whence
               the
               Proverb
               teaches
               us
               to
               consider
               the
               end
               .
               Bubbles
               of
               water
               and
               sope
               blown
               into
               the
               air
               look
               very
               handsome
               ;
               wait
               but
               a
               little
               and
               they
               are
               nothing
               .
               So
               are
               all
               artificial
               things
               compar'd
               to
               natural
               .
               As
               this
               gave
               them
               beginning
               ,
               so
               it
               sees
               them
               end
               ,
               overcomes
               and
               survives
               them
               ;
               that
               a
               thing
               perishes
               it
               hath
               from
               art
               ;
               that
               it
               lasts
               more
               or
               less
               ,
               it
               hath
               from
               nature
               ;
               as
               writing
               engraven
               in
               Marble
               is
               of
               longer
               continuance
               then
               that
               which
               is
               trac'd
               upon
               sand
               ,
               and
               yet
               't
               is
               one
               and
               the
               same
               writing
               .
               But
               sooner
               or
               later
               ,
               every
               thing
               returns
               
               to
               its
               first
               principles
               ;
               and
               what
               was
               borrow'd
               of
               nature
               must
               be
               paid
               back
               to
               her
               again
               .
               We
               raisepalaces
               up
               to
               the
               clouds
               ;
               Nature
               endures
               it
               with
               some
               violence
               ,
               their
               gravity
               resisting
               the
               most
               it
               can
               ,
               till
               at
               length
               she
               seems
               to
               yield
               ,
               and
               to
               be
               tam'd
               by
               art
               .
               But
               inquire
               news
               of
               them
               in
               future
               ages
               ,
               and
               they
               will
               tell
               you
               that
               Nature
               never
               rests
               till
               she
               hath
               return'd
               that
               to
               the
               ground
               which
               was
               taken
               out
               of
               it
               ,
               and
               this
               without
               Tools
               or
               Instruments
               .
               Art
               squares
               trees
               which
               were
               round
               ,
               whence
               a
               Spartan
               Lady
               ask'd
               ,
               whether
               trees
               grew
               square
               :
               leave
               them
               to
               the
               air
               ,
               they
               become
               round
               ,
               their
               corners
               rotting
               first
               of
               all
               .
               Physitians
               observe
               ,
               that
               simple
               medicaments
               ,
               as
               the
               most
               natural
               ,
               are
               the
               most
               effectual
               ,
               and
               such
               as
               have
               least
               artifice
               are
               most
               active
               .
               Whence
               the
               most
               expert
               laugh
               at
               that
               hotch-potch
               of
               herbs
               ,
               and
               other
               ingredients
               ,
               wherewith
               quack-salvers
               fill
               their
               receipts
               ,
               acknowledging
               that
               the
               more
               you
               have
               in
               compounding
               a
               medicine
               ,
               the
               lesse
               intentions
               you
               obtain
               the
               same
               ,
               one
               quality
               resisting
               and
               abating
               the
               edge
               of
               another
               .
               And
               ,
               in
               removing
               of
               diseases
               ,
               they
               hold
               for
               a
               Maxime
               ,
               that
               't
               is
               Nature
               alone
               which
               do's
               the
               cure
               .
               Moreover
               ,
               the
               birth
               of
               a
               child
               is
               a
               pure
               work
               of
               Nature
               ,
               and
               she
               that
               leaves
               her
               to
               do
               the
               business
               is
               the
               most
               expert
               to
               bring
               Women
               to
               bed
               .
               In
               brief
               ,
               all
               good
               Crises
               must
               be
               natural
               ,
               every
               thing
               that
               is
               artificial
               is
               directly
               contrary
               thereunto
               .
               What
               adoptive
               Son
               hath
               so
               tender
               an
               affection
               to
               his
               parents
               as
               a
               natural
               one
               ?
               or
               what
               nurse
               suckles
               anothers
               with
               so
               good
               a
               heart
               as
               her
               own
               child
               ?
               which
               was
               the
               reason
               of
               the
               Gardiner
               to
               the
               Philosopher
               ,
               who
               ask'd
               him
               ,
               why
               bad
               herbs
               grew
               better
               of
               themselves
               ,
               then
               others
               transplanted
               ,
               and
               cultivated
               by
               Art.
               When
               we
               would
               signifie
               an
               honest
               man
               ,
               we
               say
               he
               is
               of
               a
               good
               nature
               ;
               when
               a
               knave
               ,
               that
               he
               is
               full
               of
               artifice
               .
               Men
               may
               disguise
               their
               manners
               and
               inclinations
               ,
               but
               cannot
               dissemble
               Nature
               ;
               a
               sanguine
               ,
               cholerick
               ,
               or
               melancholy
               person
               ,
               alwayes
               discover
               their
               nature
               through
               all
               the
               artifices
               and
               hypocrisies
               of
               art
               .
               Preach
               to
               an
               intemperate
               ,
               ambitious
               ,
               or
               otherwise
               tainted
               with
               some
               vice
               as
               natural
               to
               him
               as
               to
               the
               lame
               to
               halt
               ,
               he
               will
               possibly
               restrain
               himself
               for
               some
               time
               ,
               but
               presently
               return
               to
               his
               first
               habit
               .
            
             
               The
               Fifth
               said
               ,
               Nature
               being
               taken
               for
               every
               thing
               compounded
               of
               matter
               and
               form
               ,
               and
               Art
               for
               Humane
               Wit
               ,
               which
               applies
               them
               to
               its
               own
               use
               ,
               this
               must
               be
               so
               much
               more
               excellent
               then
               that
               ,
               as
               it
               gives
               perfection
               to
               the
               same
               ,
               by
               introduction
               of
               an
               artificial
               form
               besides
               its
               natural
               .
               Marble
               ,
               of
               no
               price
               in
               the
               mine
               ,
               yet
               turn'd
               into
               the
               statue
               of
               an
               old
               woman
               becomes
               highly
               valuable
               .
               The
               Dragon
               in
               the
               Tapistry
               is
               as
               agreeable
               to
               behold
               as
               the
               natural
               one
               would
               be
               terrible
               .
               And
               even
               of
               things
               profitable
               ,
               a
               dish
               of
               fruits
               well
               drawn
               is
               more
               esteem'd
               then
               a
               hundred
               natural
               .
               And
               who
               prizes
               not
               a
               Table
               ,
               Cabinet
               ,
               or
               other
               moveables
               ,
               more
               then
               so
               much
               wood
               ,
               a
               glasse
               then
               the
               ashes
               it
               is
               made
               of
               .
               'T
               were
               to
               accuse
               all
               Antiquity
               of
               error
               ,
               and
               unprofitably
               inventing
               and
               increasing
               Arts
               ,
               to
               prefer
               the
               rudenesse
               
               and
               simplicity
               of
               Nature
               before
               them
               ;
               which
               teaching
               us
               from
               the
               birth
               to
               defend
               our selves
               by
               arts
               against
               all
               defects
               of
               the
               body
               ,
               therefore
               tacitely
               yields
               them
               the
               preheminence
               .
            
             
               The
               sixth
               said
               ,
               That
               the
               meaness
               and
               imperfection
               of
               the
               matter
               sets
               off
               the
               excellence
               of
               the
               workman
               ,
               when
               his
               work
               borrows
               all
               its
               noblenesse
               from
               its
               form
               which
               he
               gives
               it
               ,
               and
               not
               from
               its
               matter
               .
               Hence
               God
               ,
               the
               most
               perfect
               of
               all
               Agents
               ,
               needed
               no
               matter
               wherewith
               to
               make
               all
               his
               works
               ;
               Nothing
               being
               a
               sufficient
               material
               object
               of
               his
               Omnipotence
               .
               Nature
               ,
               a
               subordinate
               and
               lesse
               perfect
               Agent
               then
               God
               ,
               makes
               all
               her
               works
               of
               the
               First
               Matter
               ,
               which
               is
               not
               a
               pure
               nothing
               ;
               nor
               yet
               a
               perfect
               Entity
               ,
               but
               on
               Entity
               in
               power
               ,
               and
               as
               Aristotle
               saith
               ,
               almost
               nothing
               .
               But
               Art
               can
               make
               nothing
               but
               by
               the
               help
               of
               natural
               and
               perfect
               bodies
               ,
               compos'd
               of
               matter
               and
               form
               ,
               which
               it
               onely
               divides
               or
               conjoyns
               ;
               as
               when
               the
               Architect
               builds
               a
               House
               he
               joynes
               many
               stones
               ,
               pieces
               of
               wood
               ,
               and
               other
               perfect
               bodies
               together
               ;
               and
               the
               Statuary
               pares
               off
               the
               gross
               pieces
               of
               Marble
               till
               he
               brings
               forth
               the
               resemblance
               of
               what
               he
               would
               represent
               .
               Wherefore
               as
               much
               as
               God
               is
               above
               Nature
               ,
               so
               much
               is
               Nature
               above
               Art.
               
            
          
           
             
               II.
               Whether
               Wine
               is
               most
               to
               be
               temper'd
               in
               Winter
               or
               in
               Summer
               .
            
             
               Upon
               the
               Second
               Poynt
               't
               was
               said
               ,
               They
               who
               impute
               most
               diseases
               to
               the
               use
               of
               Wine
               ,
               because
               the
               Eastern
               people
               who
               use
               it
               not
               are
               ,
               free
               or
               less
               troubled
               with
               maladies
               ,
               will
               conclude
               (
               as
               he
               did
               who
               marri'd
               a
               very
               little
               Woman
               ,
               as
               the
               least
               Evil
               )
               that
               Wine
               most
               qualifid
               is
               best
               ,
               in
               case
               it
               cannot
               be
               wholly
               let
               alone
               .
               But
               the
               Question
               will
               still
               remain
               ,
               in
               which
               season
               ,
               Winter
               or
               Summer
               ,
               it
               is
               most
               to
               be
               mix'd
               .
               Now
               there
               being
               less
               heat
               ,
               and
               more
               humidity
               in
               the
               body
               during
               Winter
               ,
               by
               reason
               of
               the
               outward
               cold
               ,
               and
               closing
               of
               the
               pores
               ,
               it
               seems
               that
               Wine
               should
               be
               taken
               unmixt
               in
               this
               season
               .
               For
               being
               heat
               consists
               in
               a
               proportion
               of
               the
               qualities
               ,
               that
               which
               exceds
               must
               be
               corrected
               by
               its
               contrary
               ,
               and
               the
               weak
               strengthened
               ;
               as
               they
               that
               would
               walk
               upright
               on
               a
               rope
               ,
               must
               turn
               their
               counterpoize
               to
               the
               side
               opposite
               to
               that
               whereunto
               they
               incline
               .
            
             
               The
               Second
               said
               ,
               That
               in
               Summer
               the
               Wine
               should
               be
               more
               temper'd
               ,
               because
               then
               the
               natural
               heat
               is
               least
               ,
               as
               Caves
               are
               cold
               in
               Summer
               and
               hot
               in
               Winter
               .
               Whence
               Hippocrates
               said
               ,
               that
               the
               bowels
               are
               hotter
               in
               Winter
               and
               Spring
               ,
               whence
               people
               have
               then
               better
               stomacks
               ;
               the
               capacities
               being
               enlarged
               by
               the
               dilatation
               of
               heat
               ,
               and
               sleep
               likewise
               longer
               ,
               through
               the
               abundance
               of
               vapours
               rising
               from
               the
               blood
               ,
               which
               is
               made
               in
               greater
               quantity
               when
               the
               natural
               is
               strong
               then
               when
               it
               is
               weak
               .
               Moreover
               ,
               bodies
               are
               more
               healthy
               in
               cold
               weather
               then
               in
               hot
               ,
               which
               causing
               great
               dissipation
               of
               heat
               and
               spirits
               ,
               the
               losse
               cannot
               be
               better
               repair'd
               then
               by
               unmixt
               Wine
               ,
               whose
               actual
               coldness
               being
               overcome
               by
               our
               Nature
               ,
               its
               potential
               heat
               is
               reduc'd
               into
               act
               ,
               and
               fortifies
               ours
               ,
               adding
               also
               its
               volatile
               spirits
               to
               our
               spirits
               ,
               as
               old
               regiments
               are
               recruited
               by
               new
               levies
               .
            
             
             
               The
               Third
               said
               ,
               That
               the
               best
               food
               being
               assimilated
               and
               least
               excrementitious
               ,
               as
               Wine
               is
               in
               all
               seasons
               ,
               it
               ought
               not
               to
               be
               mix'd
               either
               in
               Summer
               or
               Winter
               ,
               aqueous
               Wine
               making
               many
               serous
               excrements
               which
               cause
               obstructions
               ;
               whereas
               pure
               Wine
               is
               good
               in
               Winter
               to
               assist
               the
               natural
               heat
               ,
               assaulted
               by
               the
               outward
               cold
               ,
               and
               to
               digest
               the
               crudities
               commonly
               generated
               during
               this
               season
               ;
               and
               in
               Summer
               to
               support
               the
               languishing
               spirits
               by
               supplying
               new
               matter
               .
               But
               if
               the
               necessity
               of
               a
               hot
               distemper
               require
               mixture
               of
               water
               ,
               I
               would
               have
               it
               pour'd
               into
               the
               wine
               two
               hours
               before
               it
               be
               drunk
               ,
               that
               so
               fermentation
               may
               in
               some
               measure
               turn
               the
               water
               into
               the
               nature
               of
               the
               wine
               ,
               and
               the
               encounter
               of
               these
               two
               enemies
               may
               be
               rather
               in
               a
               strange
               Country
               then
               in
               ours
               .
            
             
               The
               Fourth
               said
               ,
               'T
               was
               not
               without
               mystery
               that
               the
               Poets
               feign'd
               Bacchus
               new
               come
               forth
               out
               of
               Jupiter's
               thigh
               with
               an
               inflam'd
               countenance
               ,
               to
               have
               been
               deliver'd
               to
               the
               Nymphs
               to
               wash
               him
               ,
               and
               that
               the
               seven
               Pleiades
               ,
               whose
               rising
               denounces
               rain
               ,
               had
               the
               principal
               charge
               of
               him
               ;
               and
               that
               the
               Mythologists
               represent
               this
               God
               of
               Wine
               follow'd
               by
               a
               company
               of
               mischievous
               demons
               call'd
               Cabals
               ,
               the
               chief
               of
               which
               they
               name
               Acrat
               ,
               which
               signifies
               pure
               wine
               ;
               hereby
               intimating
               the
               disorders
               it
               causes
               when
               its
               fumes
               are
               not
               abated
               with
               water
               .
               Moreover
               ,
               when
               Amplychion
               ,
               King
               of
               Athens
               ,
               had
               first
               put
               water
               into
               his
               wine
               ,
               and
               every
               one
               by
               his
               example
               ,
               a
               Temple
               was
               built
               in
               the
               City
               to
               Bacchus
               erect
               or
               standing
               ;
               intimating
               that
               as
               mere
               wine
               causes
               reeling
               ,
               so
               temper'd
               makes
               one
               walk
               upright
               .
               The
               truth
               is
               ,
               unmix'd
               wine
               is
               always
               dangerous
               ,
               filling
               the
               brain
               with
               hot
               and
               pungent
               vapours
               ,
               which
               water
               allays
               and
               gives
               a
               temper
               to
               ,
               sutable
               to
               our
               natural
               heat
               ,
               which
               is
               mild
               and
               gentle
               ;
               whereas
               these
               spirits
               are
               of
               themselves
               igneous
               ,
               as
               the
               burning
               of
               Aqua-vitae
               testifies
               .
               But
               't
               is
               less
               hurtful
               to
               drink
               pure
               wine
               in
               Winter
               then
               in
               Summer
               ,
               when
               the
               natural
               heat
               being
               igneous
               and
               encreas'd
               by
               the
               outward
               would
               turn
               into
               a
               distemper
               by
               the
               adventitious
               heat
               of
               wine
               ,
               which
               ,
               on
               the
               contrary
               ,
               in
               Winter
               counter-checks
               the
               outward
               coldness
               of
               the
               air
               .
            
             
               The
               Fifth
               said
               ,
               If
               we
               believe
               the
               Poet
               Orpheus
               ,
               who
               advises
               to
               drink
               unmix'd
               wine
               twenty
               days
               before
               the
               rising
               of
               the
               Dog-star
               ,
               and
               as
               many
               after
               ,
               then
               wine
               must
               not
               be
               temper'd
               in
               Summer
               ;
               a
               custom
               practis'd
               still
               in
               Italy
               ,
               where
               in
               the
               heats
               of
               Summers
               they
               drink
               the
               strongest
               and
               most
               delicious
               wines
               without
               water
               .
               Moreover
               ,
               people
               eating
               less
               in
               this
               hot
               season
               should
               therefore
               drink
               the
               more
               pure
               wine
               ,
               as
               more
               nourishing
               .
               Besides
               that
               the
               aqueous
               crudities
               of
               fruits
               eaten
               in
               Summer
               is
               corrected
               by
               the
               heat
               of
               wine
               .
            
             
               The
               Sixth
               said
               ,
               That
               regard
               is
               herein
               to
               be
               had
               to
               every
               one's
               constitution
               ;
               phlegmatick
               ,
               old
               men
               ,
               and
               such
               as
               have
               cold
               stomacks
               ,
               may
               drink
               wine
               without
               water
               ,
               as
               also
               those
               that
               have
               
                 Fames
                 Canina
              
               :
               but
               the
               cholerick
               and
               young
               must
               temper
               it
               if
               they
               
               do
               not
               wholly
               abstain
               ,
               yet
               always
               having
               regard
               to
               custom
               ,
               and
               the
               nature
               of
               wines
               ;
               amongst
               which
               ,
               if
               we
               believe
               the
               Germans
               ,
               their
               wine
               cannot
               endure
               water
               ,
               no
               more
               then
               the
               water
               of
               the
               Island
               of
               Tenos
               can
               endure
               wine
               .
            
          
        
         
           
             CONFERENCE
             LXXXIII
             .
          
           
             
               I.
               Of
               Baths
               .
               II.
               Whether
               the
               Wife
               hath
               more
               love
               for
               her
               Husband
               ,
               or
               the
               Husband
               for
               his
               Wife
               .
            
          
           
             
               I.
               Of
               Baths
               .
            
             
               'T
               Is
               not
               in
               vain
               that
               Physitians
               examine
               the
               nature
               of
               the
               places
               wherein
               man's
               body
               is
               contain'd
               .
               For
               the
               ambient
               air
               ,
               water
               ,
               or
               earth
               (
               as
               in
               Dropsies
               )
               hath
               great
               influence
               upon
               the
               same
               .
               Now
               Baths
               are
               either
               total
               ,
               for
               the
               whole
               body
               ,
               or
               partial
               ,
               for
               some
               members
               ,
               such
               as
               the
               Half-bath
               ,
               where
               the
               head
               ,
               breast
               ,
               and
               arms
               ,
               are
               remaining
               out
               of
               the
               water
               ;
               fomentations
               ,
               pumpings
               ,
               and
               the
               like
               .
               This
               Bath
               was
               in
               such
               request
               among
               the
               Romans
               ,
               that
               their
               Emperors
               were
               at
               great
               care
               and
               charge
               in
               building
               them
               ,
               not
               only
               at
               Rome
               ,
               but
               even
               in
               this
               City
               of
               Paris
               ,
               where
               the
               Emperor
               Julian
               made
               one
               .
               Its
               benefits
               are
               great
               when
               us'd
               in
               due
               time
               and
               place
               ,
               and
               its
               effects
               different
               according
               to
               its
               divers
               composition
               .
               For
               it
               always
               moistens
               ,
               more
               or
               less
               ;
               but
               it
               heats
               ,
               cools
               or
               tempers
               ,
               according
               as
               't
               is
               hot
               ,
               cold
               ,
               or
               temperate
               .
               It
               opens
               the
               pores
               ,
               by
               removing
               the
               scurfe
               which
               stop'd
               them
               ,
               and
               dilating
               them
               by
               its
               heat
               ,
               whereby
               it
               insinuates
               into
               the
               inward
               parts
               ,
               especially
               the
               muscles
               ,
               which
               by
               this
               means
               it
               swells
               up
               ,
               and
               by
               colliquating
               the
               humour
               corrects
               their
               dryness
               ,
               and
               repairs
               the
               emptiness
               introduc'd
               thereinto
               by
               lassitude
               .
               Whence
               us'd
               moderately
               it
               takes
               away
               weariness
               ,
               and
               repairs
               strength
               ;
               but
               continu'd
               too
               long
               ,
               and
               being
               hot
               ,
               it
               draws
               forth
               the
               strength
               of
               the
               party
               too
               much
               ,
               and
               causes
               faintings
               ;
               a
               cold
               Bath
               cools
               the
               parts
               it
               touches
               ,
               but
               by
               accident
               and
               consequence
               heats
               them
               ,
               by
               obstructing
               the
               pores
               and
               passages
               of
               the
               spirits
               .
               Hence
               they
               that
               come
               out
               of
               this
               Bath
               are
               very
               hungry
               ;
               and
               Hippocrates
               saith
               ,
               that
               the
               Convulsion
               is
               cur'd
               by
               casting
               cold
               water
               upon
               the
               shoulders
               ,
               which
               moves
               nature
               to
               expell
               its
               enemy
               .
               So
               in
               fainting
               nothing
               recovers
               the
               spirits
               and
               revives
               the
               heart
               more
               then
               cold
               water
               cast
               on
               the
               face
               where
               the
               skin
               is
               thinnest
               ,
               and
               the
               spirits
               abound
               most
               .
            
             
               The
               Second
               said
               ,
               That
               those
               at
               Rome
               anciently
               pass'd
               through
               three
               places
               .
               In
               the
               first
               ,
               where
               the
               air
               was
               well
               warm'd
               ,
               like
               the
               Stoves
               of
               Germany
               ,
               they
               put
               off
               their
               clothes
               .
               In
               the
               second
               ,
               a
               little
               more
               heated
               by
               fire
               underneath
               or
               on
               the
               sides
               ,
               they
               sweat
               ;
               the
               water
               which
               steam'd
               from
               the
               heated
               
               vessels
               sticking
               to
               their
               naked
               bodies
               ,
               and
               being
               thence
               gently
               wip'd
               off
               ,
               all
               the
               filth
               was
               brought
               ▪
               off
               with
               Curry-combs
               of
               Ivory
               .
               Here
               also
               they
               were
               anointed
               with
               Oyle
               ,
               either
               before
               the
               Bath
               of
               warm
               water
               (
               when
               they
               would
               not
               relax
               the
               pores
               ,
               nor
               evaporate
               the
               spirits
               ,
               as
               in
               those
               that
               newly
               recover
               a
               sickness
               ,
               or
               are
               exhausted
               by
               labour
               )
               or
               after
               the
               Bath
               ,
               to
               hinder
               the
               sweat
               which
               follows
               .
               For
               the
               oyl
               stops
               the
               pores
               of
               the
               skin
               ,
               and
               so
               hinders
               transpiration
               .
               In
               the
               third
               place
               was
               the
               water
               luke-warm
               ,
               or
               something
               more
               ,
               where
               they
               bath'd
               themselves
               ,
               afterwards
               plung'd
               into
               cold
               water
               or
               a
               little
               less
               hot
               ,
               which
               was
               on
               the
               side
               of
               the
               same
               place
               ,
               to
               fortifie
               the
               relaxed
               members
               .
               Lastly
               ,
               they
               return'd
               to
               the
               second
               place
               ,
               there
               to
               sweat
               and
               be
               rub'd
               ,
               repassing
               by
               the
               first
               ,
               to
               avoid
               the
               sudden
               mutation
               from
               hot
               air
               to
               cold
               ;
               the
               danger
               of
               which
               Alexander
               found
               when
               being
               too
               hot
               he
               went
               into
               a
               river
               ,
               falling
               into
               shiverings
               and
               convulsions
               ,
               wherewith
               he
               had
               perish'd
               had
               it
               not
               been
               for
               his
               Physitian
               Philip.
               Whereby
               it
               appears
               that
               a
               Bath
               profits
               or
               hurts
               ,
               according
               as
               it
               is
               well
               or
               ill
               administred
               ,
               and
               that
               our
               wise
               Ancestors
               were
               more
               circumspect
               in
               it
               then
               we
               ;
               which
               possibly
               is
               the
               cause
               why
               it
               was
               in
               so
               frequent
               use
               ,
               that
               Galen
               speaks
               of
               divers
               of
               his
               time
               who
               commonly
               bath'd
               themselves
               twice
               a
               day
               ;
               the
               good
               which
               we
               receive
               from
               any
               thing
               being
               the
               inducement
               to
               the
               frequent
               practice
               of
               it
               .
            
             
               The
               Third
               said
               ,
               That
               unless
               upon
               urgent
               necessity
               and
               a
               medicinal
               account
               ,
               bathing
               is
               not
               only
               superfluous
               but
               very
               hurtful
               to
               men
               .
               For
               besides
               that
               't
               is
               unnatural
               (
               not
               water
               but
               air
               being
               man's
               element
               )
               it
               opens
               the
               body
               ,
               and
               makes
               it
               susceptible
               of
               any
               bad
               qualities
               of
               the
               air
               ;
               for
               which
               reason
               't
               is
               forbidden
               in
               time
               of
               pestilence
               .
               For
               as
               Oke
               lasts
               longer
               then
               Fig-tree
               ,
               because
               't
               is
               more
               solid
               ,
               so
               soft
               bodies
               are
               more
               unhealthy
               and
               short-liv'd
               then
               firme
               ,
               as
               those
               of
               peasants
               are
               ,
               who
               arrive
               to
               ages
               ,
               without
               experience
               of
               any
               of
               those
               delicacies
               .
               For
               so
               many
               conditions
               are
               requisite
               to
               a
               Bath
               ,
               that
               't
               is
               commonly
               more
               hurtful
               then
               profitable
               .
               It
               must
               be
               vari'd
               according
               to
               the
               diversity
               of
               seasons
               ,
               and
               complexions
               ,
               which
               Galen
               confesses
               he
               understood
               not
               .
               And
               one
               and
               the
               same
               day
               will
               be
               of
               different
               temper
               ,
               as
               it
               happens
               in
               Autumn
               ;
               so
               that
               one
               and
               the
               same
               Bath
               will
               be
               proper
               and
               not
               proper
               .
               Besides
               ,
               't
               is
               prescrib'd
               to
               be
               as
               hot
               as
               milk
               from
               the
               Cow
               ,
               which
               it
               cannot
               be
               for
               two
               moments
               ,
               but
               is
               immediately
               alter'd
               by
               the
               ambient
               air
               .
               If
               it
               be
               said
               that
               the
               body
               suffers
               well
               the
               same
               variations
               of
               the
               air
               .
               I
               answer
               that
               it
               is
               not
               expos'd
               naked
               to
               the
               air
               ,
               whose
               excessive
               qualities
               are
               abated
               by
               our
               clothes
               .
               Otherwise
               ,
               every
               one
               would
               be
               inconvenienc'd
               therewith
               ,
               unless
               he
               were
               accustom'd
               to
               it
               from
               his
               birth
               ,
               as
               the
               Savages
               are
               .
               Besides
               ,
               the
               air
               adheres
               not
               to
               the
               skin
               ,
               and
               so
               makes
               but
               a
               transient
               impression
               .
               It
               must
               be
               us'd
               after
               digestion
               ,
               &
               we
               know
               not
               when
               this
               is
               ended
               ;
               the
               body
               being
               purg'd
               ,
               which
               it
               seldom
               is
               as
               it
               ought
               ;
               otherwise
               it
               excites
               fluxions
               in
               such
               as
               are
               full-bodied
               ,
               and
               subject
               to
               catarrhs
               .
               It
               fills
               the
               head
               
               with
               vapours
               ;
               it
               relaxes
               the
               nerves
               and
               ligaments
               ,
               so
               that
               some
               have
               never
               felt
               the
               Gout
               but
               after
               bathing
               ,
               It
               kills
               the
               infant
               in
               the
               womb
               ,
               even
               when
               it
               is
               too
               hot
               .
               'T
               is
               an
               enemy
               to
               those
               that
               have
               Tetters
               or
               Erysipelas
               ,
               to
               fat
               and
               full
               bodi'd
               persons
               ,
               and
               generally
               to
               all
               that
               are
               not
               accustom'd
               to
               it
               ;
               as
               if
               this
               element
               were
               not
               innocent
               ,
               but
               as
               the
               most
               mischievous
               things
               are
               when
               made
               familiar
               by
               custom
               .
               As
               for
               bathing
               in
               rivers
               ,
               those
               that
               swim
               therein
               ,
               as
               most
               do
               ,
               strain
               themselves
               more
               then
               do's
               them
               good
               ,
               besides
               the
               incommodities
               which
               they
               receive
               from
               the
               air
               whereunto
               they
               are
               expos'd
               .
               So
               that
               if
               you
               add
               the
               loss
               of
               time
               to
               the
               rich
               ,
               the
               charge
               to
               the
               poor
               ,
               and
               incommodity
               to
               all
               ,
               you
               will
               not
               wonder
               that
               most
               men
               abstain
               from
               them
               ,
               and
               that
               Seneca
               chose
               no
               fitter
               place
               to
               dye
               in
               then
               a
               Bath
               .
            
             
               The
               Fourth
               said
               ,
               That
               a
               Bath
               being
               one
               of
               the
               things
               call'd
               by
               the
               Physitians
               not-natural
               ,
               that
               is
               ,
               whose
               right
               or
               ill
               use
               hurts
               or
               do's
               good
               ,
               no
               more
               distinction
               need
               be
               us'd
               in
               it
               then
               there
               is
               in
               eating
               ,
               drinking
               ,
               sleeping
               ,
               waking
               ,
               and
               such
               other
               things
               .
               But
               the
               advantages
               of
               a
               Bath
               rightly
               us'd
               have
               none
               equal
               to
               them
               .
               First
               it
               cleanses
               the
               body
               ,
               and
               gives
               a
               man
               a
               new
               skin
               ;
               opens
               the
               pores
               ,
               to
               let
               out
               the
               fumes
               and
               steams
               of
               the
               vessels
               ,
               which
               also
               are
               temper'd
               by
               the
               water
               's
               sweet
               and
               mild
               quality
               .
               It
               corrects
               dryness
               ,
               the
               enemy
               of
               life
               ,
               which
               consists
               in
               humidity
               ,
               reducing
               the
               same
               to
               a
               just
               temper
               ;
               whence
               lean
               and
               hectical
               persons
               receive
               more
               benefit
               from
               it
               then
               any
               others
               .
               Moreover
               ,
               Nature
               hath
               provided
               for
               other
               habits
               and
               complexions
               by
               the
               various
               mixtures
               of
               mineral-waters
               ,
               having
               compos'd
               hot
               baths
               of
               Salt
               ,
               Bitumen
               ,
               Sulphur
               ,
               and
               other
               Minerals
               ,
               through
               which
               they
               pass
               ;
               which
               strengthen
               the
               nerves
               and
               joynts
               ,
               cure
               Palsies
               ,
               as
               sea-water
               doth
               scabs
               :
               But
               bathing
               chiefly
               regards
               fresh
               water
               .
               It
               takes
               away
               weariness
               ,
               tempers
               the
               heat
               of
               weather
               ,
               causes
               sleep
               ,
               and
               is
               one
               of
               the
               most
               innocent
               pleasures
               of
               life
               .
               But
               he
               that
               would
               know
               all
               the
               commodities
               of
               it
               must
               have
               try'd
               what
               ease
               it
               gives
               in
               the
               greatest
               pains
               ,
               especially
               in
               Colicks
               of
               all
               sorts
               ,
               whence
               't
               is
               call'd
               Paradise
               by
               those
               that
               are
               tormented
               therewith
               .
               Wherefore
               to
               take
               away
               bathing
               ,
               is
               to
               reject
               one
               of
               the
               best
               remedies
               in
               Physick
               ,
               and
               one
               of
               the
               greatest
               benefits
               of
               life
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               Ancients
               ,
               having
               not
               yet
               the
               use
               of
               linen
               to
               free
               themselves
               from
               the
               soil
               contracted
               upon
               their
               bodies
               ,
               chiefly
               in
               wrastling
               and
               exercising
               naked
               upon
               the
               sand
               ,
               were
               oblig'd
               to
               the
               use
               of
               Bathes
               ,
               which
               became
               so
               easie
               and
               of
               so
               little
               cost
               to
               the
               multitude
               ,
               that
               they
               paid
               but
               a
               farthing
               a
               time
               ;
               whence
               Seneca
               calls
               the
               Bath
               
                 rem
                 quadrantariam
              
               .
               And
               it
               cost
               them
               nothing
               after
               
                 Antoninus
                 Pius
              
               had
               caus'd
               a
               stately
               Bath
               to
               be
               built
               for
               the
               publick
               ,
               as
               Capitolinus
               reports
               .
               But
               at
               length
               their
               use
               grew
               into
               abuse
               ;
               after
               women
               came
               to
               bathe
               themselves
               with
               men
               ,
               the
               Censors
               were
               fain
               to
               forbid
               them
               ,
               under
               penalty
               of
               Divorce
               ,
               and
               loss
               of
               Dowry
               .
            
          
           
             
             
               II.
               Whether
               the
               Wife
               hath
               more
               love
               for
               her
               Husband
               ,
               or
               the
               Husband
               for
               his
               Wife
               .
            
             
               Upon
               the
               second
               Point
               ,
               it
               was
               said
               ,
               That
               the
               Poet
               of
               our
               time
               who
               said
               ,
               that
               he
               would
               marry
               his
               Mistress
               that
               so
               he
               might
               love
               her
               less
               ,
               imply'd
               thereby
               that
               we
               less
               love
               what
               is
               already
               obtain'd
               .
               But
               he
               determines
               not
               the
               Question
               ,
               who
               is
               soonest
               weary
               of
               loving
               ,
               or
               who
               loves
               most
               ,
               the
               Husband
               or
               the
               Wife
               ;
               where
               love
               must
               be
               distinguish'd
               from
               friendship
               ,
               being
               a
               passion
               of
               the
               Concupiscible
               appetite
               tending
               towards
               sensible
               good
               ,
               apprehended
               such
               by
               the
               Phancy
               ,
               whereas
               friendship
               is
               a
               most
               perfect
               vertue
               leading
               the
               will
               to
               honest
               good
               ,
               known
               such
               by
               the
               Understanding
               ;
               the
               former
               many
               times
               being
               opposite
               to
               the
               latter
               ,
               inasmuch
               as
               the
               Passions
               of
               the
               Appetite
               disturb
               Reason
               ,
               and
               by
               excess
               rise
               up
               to
               jealousie
               ;
               whereas
               the
               latter
               can
               have
               no
               excess
               ;
               for
               the
               more
               it
               is
               excessive
               the
               more
               it
               deserves
               the
               name
               of
               friendship
               .
               'T
               is
               therefore
               necessary
               that
               the
               woman
               ,
               whose
               phancy
               is
               stronger
               and
               intellect
               less
               perfect
               ,
               have
               more
               love
               and
               less
               friendship
               ;
               the
               husband
               ,
               on
               the
               contrary
               ,
               more
               friendship
               and
               less
               love
               .
               Which
               extends
               also
               to
               children
               ,
               whom
               the
               mothers
               love
               with
               more
               passion
               and
               tendernss
               ,
               but
               the
               fathers
               more
               solidly
               ;
               which
               affection
               may
               serve
               for
               a
               proof
               and
               evidence
               of
               that
               in
               question
               .
            
             
               The
               Second
               said
               ,
               That
               the
               praise
               of
               constancy
               in
               love
               is
               due
               to
               man
               ,
               whose
               mind
               is
               more
               perfect
               ,
               and
               consequently
               less
               mutable
               .
               And
               whereas
               love
               proceeds
               from
               knowledge
               ,
               it
               will
               follow
               that
               men
               who
               understand
               more
               do
               also
               love
               more
               .
               And
               want
               of
               affection
               would
               be
               more
               blameable
               in
               the
               man
               then
               in
               the
               woman
               ,
               as
               presupposing
               his
               defect
               of
               judgement
               in
               being
               mistaken
               in
               his
               choice
               ;
               men
               usually
               chusing
               their
               wives
               ,
               and
               the
               wives
               only
               accepting
               of
               the
               husbands
               who
               address
               to
               them
               .
               For
               there
               's
               great
               difference
               between
               the
               liberty
               our
               will
               hath
               to
               be
               carried
               to
               what
               object
               it
               pleases
               ,
               and
               only
               the
               turn
               of
               approving
               or
               rejecting
               what
               is
               offer'd
               to
               it
               .
               So
               that
               the
               woman
               who
               loves
               not
               her
               husband
               may
               say
               ,
               that
               she
               was
               mistaken
               but
               in
               one
               point
               ,
               namely
               ,
               in
               accepting
               what
               she
               should
               have
               refus'd
               ;
               but
               the
               husband
               in
               as
               many
               as
               he
               had
               objects
               in
               the
               world
               capable
               of
               his
               friendship
               .
               Besides
               ,
               't
               would
               be
               shameful
               to
               the
               husband
               ,
               the
               head
               and
               master
               of
               the
               family
               ,
               to
               be
               inferior
               to
               his
               wife
               in
               the
               essential
               point
               which
               renders
               their
               marriage
               happy
               or
               unfortunate
               .
               And
               Gracchus's
               choosing
               death
               that
               his
               wife
               Cornelia
               might
               live
               ,
               (
               having
               slain
               the
               male
               of
               two
               Serpents
               whom
               he
               found
               together
               ,
               upon
               the
               Augur's
               assuring
               him
               of
               the
               said
               effect
               ,
               as
               it
               came
               to
               pass
               )
               shews
               that
               we
               want
               not
               examples
               for
               proof
               of
               this
               truth
               ;
               as
               that
               of
               Semiramis
               ,
               who
               having
               the
               supream
               authority
               committed
               to
               her
               but
               for
               one
               day
               ,
               caus'd
               her
               husband
               who
               had
               granted
               the
               same
               ,
               and
               been
               indulgent
               to
               her
               all
               his
               life
               ,
               to
               be
               put
               to
               death
               ;
               and
               the
               49
               daughters
               of
               Danaus
               ,
               who
               all
               slew
               their
               husbands
               in
               one
               night
               ,
               prove
               the
               same
               .
            
             
               The
               Third
               said
               ,
               That
               amity
               being
               begotten
               and
               encreased
               by
               
               necessity
               ,
               the
               woman
               ,
               as
               the
               weaker
               ,
               hath
               more
               need
               of
               support
               and
               protection
               from
               the
               man
               ,
               and
               so
               is
               more
               oblig'd
               to
               love
               him
               ;
               and
               therefore
               nature
               hath
               providently
               implanted
               in
               her
               a
               greater
               tenderness
               and
               inclination
               to
               love
               ,
               because
               all
               her
               happiness
               depends
               on
               her
               husbands
               good
               or
               ill
               treatment
               of
               her
               ,
               which
               is
               commonly
               according
               to
               her
               love
               to
               him
               .
               To
               which
               end
               also
               the
               woman
               is
               endu'd
               with
               beauty
               and
               a
               more
               delicate
               body
               ,
               and
               consequently
               more
               apt
               to
               give
               and
               receive
               love
               then
               men
               ,
               whose
               exercises
               require
               a
               temper
               more
               hot
               and
               dry
               ,
               whereby
               to
               undergo
               the
               travels
               of
               life
               .
               And
               if
               examples
               be
               needful
               ,
               the
               contest
               of
               the
               Indian
               wives
               who
               should
               cast
               her self
               into
               her
               husband's
               funeral
               fire
               ,
               together
               with
               whatever
               most
               precious
               thing
               she
               hath
               ,
               in
               testimony
               of
               greatest
               love
               ,
               suffices
               to
               prove
               this
               conclusion
               ;
               no
               men
               having
               ever
               been
               seen
               to
               burn
               for
               love
               of
               their
               wives
               .
               Yea
               ,
               when
               anciently
               one
               man
               had
               abundance
               of
               wives
               (
               a
               custom
               still
               practis'd
               amongst
               the
               Turks
               )
               't
               was
               impossible
               for
               the
               husband
               to
               have
               as
               much
               love
               for
               his
               wives
               as
               they
               had
               for
               him
               ,
               being
               in
               all
               ages
               contented
               with
               one
               alone
               ,
               and
               consecrating
               to
               him
               their
               whole
               affection
               ;
               which
               the
               more
               common
               it
               is
               ,
               is
               so
               much
               the
               less
               strong
               .
            
          
        
         
           
             CONFERENCE
             LXXXIV
             .
          
           
             
               I.
               Of
               Respiration
               .
               II.
               Whether
               there
               be
               any
               certainty
               in
               humane
               Sciences
               .
            
          
           
             
               I.
               Of
               Respiration
               .
            
             
               ALthough
               our
               natural
               heat
               be
               of
               a
               degree
               more
               eminent
               then
               the
               elementary
               ,
               yet
               't
               is
               preserv'd
               after
               the
               same
               manner
               ,
               namely
               ,
               by
               addition
               of
               new
               matter
               ,
               and
               emission
               of
               fuliginous
               vapours
               ,
               ever
               resulting
               from
               the
               action
               of
               heat
               upon
               humidity
               :
               both
               which
               are
               done
               by
               the
               means
               of
               respiration
               ,
               which
               is
               the
               attraction
               of
               air
               by
               the
               mouth
               or
               nostrils
               into
               the
               Lungs
               ,
               and
               from
               thence
               into
               the
               Heart
               ,
               where
               the
               purest
               part
               of
               this
               air
               is
               chang'd
               into
               vital
               spirits
               ,
               which
               are
               also
               refresh'd
               and
               ventilated
               by
               it
               .
               For
               though
               as
               much
               goes
               forth
               by
               exspiration
               as
               is
               taken
               in
               by
               inspirations
               ,
               yet
               the
               air
               we
               breathe
               is
               nevertheless
               turn'd
               into
               our
               spirits
               ;
               for
               that
               which
               issues
               forth
               is
               not
               air
               alone
               ,
               but
               't
               is
               accompani'd
               with
               hot
               gross
               vapours
               streaming
               from
               the
               heart
               ,
               the
               furnace
               of
               our
               heat
               .
               And
               as
               respiration
               is
               proper
               to
               perfect
               animals
               ,
               so
               the
               imperfect
               have
               only
               transpiration
               ,
               which
               is
               when
               the
               same
               air
               is
               attracted
               by
               the
               imperceptible
               pores
               of
               the
               body
               .
               Which
               is
               sufficient
               for
               animals
               whose
               heat
               is
               languid
               ,
               as
               Insects
               ,
               the
               Child
               in
               the
               womb
               ,
               and
               hysterical
               women
               ,
               in
               whom
               also
               (
               hereupon
               )
               the
               pulse
               ceases
               for
               a
               good
               while
               .
               And
               whereas
               the
               air
               kills
               fishes
               when
               they
               are
               long
               expos'd
               to
               it
               ,
               it
               cannot
               serve
               for
               the
               support
               of
               
               their
               natural
               heat
               which
               is
               very
               small
               .
               Wherefore
               they
               respire
               with
               water
               which
               is
               more
               natural
               and
               familiar
               to
               them
               ,
               causing
               the
               same
               effects
               in
               them
               that
               the
               air
               doth
               in
               land-animals
               .
            
             
               The
               Second
               said
               ,
               As
               the
               aliments
               ought
               to
               be
               sutable
               to
               the
               parts
               of
               the
               body
               which
               they
               nourish
               ,
               the
               soft
               and
               spungy
               Lungs
               attracting
               the
               thin
               bilious
               blood
               ,
               the
               spleen
               the
               gross
               and
               melancholy
               ;
               so
               the
               spirits
               of
               the
               animal
               must
               be
               repair'd
               by
               others
               proportionate
               thereunto
               and
               of
               sutable
               matter
               ,
               for
               recruiting
               the
               continual
               loss
               of
               that
               spiritual
               substance
               ,
               the
               seat
               of
               the
               natural
               heat
               and
               radical
               moisture
               .
               Wherefore
               animals
               which
               have
               aqueous
               spirits
               ,
               as
               fishes
               ,
               repair
               the
               same
               by
               water
               which
               they
               respire
               by
               the
               mouth
               ,
               the
               purest
               part
               of
               which
               water
               is
               turn'd
               into
               their
               spirits
               ,
               and
               the
               more
               gross
               omitted
               by
               their
               gills
               .
               But
               land-animals
               ,
               whose
               spirits
               are
               aerious
               and
               more
               subtile
               ,
               and
               whose
               heat
               is
               more
               sensible
               ,
               have
               need
               of
               air
               to
               serve
               for
               sutable
               matter
               to
               such
               spirits
               ,
               for
               which
               end
               nature
               ha's
               given
               them
               Lungs
               .
               Yet
               with
               this
               difference
               ,
               that
               as
               some
               fish
               attract
               a
               more
               subtile
               and
               tenuious
               water
               ,
               to
               wit
               ,
               that
               of
               Rivers
               ,
               and
               some
               again
               a
               more
               gross
               ,
               as
               those
               which
               live
               in
               Lakes
               and
               Mud
               :
               So
               according
               as
               animals
               have
               different
               spirits
               ,
               some
               breathe
               a
               thin
               air
               ,
               as
               Birds
               ,
               others
               more
               gross
               ,
               as
               Men
               and
               most
               Beasts
               ;
               others
               an
               air
               almost
               terrestrial
               and
               material
               ,
               as
               Moles
               ;
               and
               amongst
               those
               which
               have
               only
               transpiration
               ,
               flyes
               attract
               a
               thin
               air
               ,
               and
               Worms
               a
               thick
               .
            
             
               The
               Second
               said
               ,
               That
               our
               natural
               heat
               ,
               being
               celestial
               and
               divine
               ,
               may
               indeed
               be
               refresh'd
               by
               the
               air
               ,
               but
               not
               fed
               and
               supported
               as
               the
               parts
               of
               our
               body
               are
               by
               solid
               and
               liquid
               food
               .
               For
               food
               must
               be
               in
               some
               manner
               like
               the
               thing
               nourish'd
               ,
               because
               't
               is
               to
               be
               converted
               into
               its
               substance
               .
               Now
               there
               's
               no
               proportion
               between
               the
               gross
               and
               impure
               air
               which
               we
               breathe
               ,
               and
               that
               celestial
               and
               incorporeal
               substance
               .
               Nor
               can
               nutrition
               be
               effected
               ,
               unless
               the
               part
               to
               be
               nourish'd
               retain
               the
               aliment
               for
               some
               time
               ,
               to
               prepare
               and
               assimilate
               it
               ;
               but
               ,
               on
               the
               contrary
               ,
               the
               air
               attracted
               by
               respiration
               is
               expell'd
               as
               soon
               as
               it
               hath
               acquir'd
               heat
               within
               ,
               and
               is
               become
               unprofitable
               to
               refresh
               and
               cool
               .
               This
               respiration
               is
               an
               action
               purely
               animal
               and
               voluntary
               ,
               since
               't
               is
               in
               our
               power
               to
               encrease
               ,
               diminish
               ,
               or
               wholly
               interrupt
               it
               ,
               as
               appears
               by
               
                 Licinius
                 ,
                 Macer
              
               ,
               and
               Coma
               ,
               who
               ,
               by
               the
               report
               of
               
                 Valerius
                 Maximus
              
               ,
               kill'd
               themselves
               by
               holding
               their
               breath
               .
            
             
               The
               Fourth
               said
               ,
               That
               Respiration
               being
               absolutely
               necessary
               to
               life
               is
               not
               subject
               to
               the
               command
               of
               the
               will
               ,
               but
               is
               regulated
               by
               nature
               ,
               because
               it
               doth
               its
               actions
               better
               then
               all
               humane
               deliberations
               .
               Nor
               is
               it
               ever
               weary
               ,
               as
               the
               animal
               faculty
               is
               ,
               whose
               action
               is
               not
               continual
               as
               this
               of
               respiration
               is
               ,
               even
               during
               sleep
               ,
               which
               is
               the
               cessation
               of
               all
               animal
               actions
               ,
               and
               wherein
               there
               is
               no
               election
               or
               apprehension
               of
               objects
               (
               a
               necessary
               condition
               to
               animal
               actions
               )
               yea
               in
               the
               lethargy
               ,
               apoplexie
               ,
               and
               other
               symptoms
               ,
               wherein
               the
               brain
               being
               hurt
               ,
               the
               animal
               
               actions
               are
               interrupted
               ,
               yet
               respiration
               always
               remains
               unprejudic'd
               .
            
             
               The
               Fifth
               said
               ,
               That
               respiration
               is
               neither
               purely
               natural
               (
               as
               concoction
               and
               distribution
               of
               the
               blood
               are
               ;
               nor
               yet
               simply
               animal
               ,
               (
               as
               speaking
               and
               walking
               are
               )
               but
               partly
               animal
               ,
               partly
               natural
               ,
               as
               the
               retaining
               or
               letting
               go
               of
               urine
               is
               .
               'T
               is
               natural
               in
               regard
               of
               its
               end
               and
               absolute
               necessity
               ,
               and
               its
               being
               instituted
               for
               the
               vital
               faculty
               of
               the
               heart
               ,
               which
               is
               purely
               natural
               ;
               animal
               and
               voluntary
               ,
               inasmuch
               as
               't
               is
               perform'd
               by
               means
               of
               65
               intercostal
               muscles
               ,
               the
               organs
               of
               voluntary
               motion
               ,
               whereby
               it
               may
               be
               made
               faster
               or
               slower
               .
            
          
           
             
               II.
               Whether
               there
               be
               any
               certainty
               in
               humane
               Sciences
               .
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               That
               all
               our
               knowledge
               seems
               to
               be
               false
               .
               First
               ,
               on
               the
               part
               of
               the
               object
               ,
               there
               being
               but
               one
               true
               of
               it self
               ,
               namely
               God
               ,
               whom
               we
               know
               not
               ,
               and
               cannot
               know
               ;
               because
               to
               know
               adaequately
               is
               to
               comprehend
               ,
               and
               to
               comprehend
               is
               to
               contain
               ;
               and
               the
               thing
               contain'd
               must
               be
               less
               then
               that
               which
               contains
               it
               .
               To
               know
               a
               thing
               inadaequately
               ,
               is
               not
               to
               know
               it
               .
               Secondly
               ,
               on
               the
               part
               of
               our
               Intellect
               ,
               which
               must
               be
               made
               like
               to
               what
               it
               knows
               ,
               or
               rather
               turn'd
               into
               its
               nature
               ;
               whence
               he
               that
               thinks
               of
               a
               serious
               thing
               becomes
               serious
               himself
               ;
               he
               that
               conceives
               some
               ridiculous
               thing
               laughs
               without
               design
               ,
               and
               all
               the
               longings
               of
               Child-bearing-women
               end
               where
               they
               begun
               .
               But
               't
               is
               impossible
               for
               us
               to
               become
               perfectly
               like
               to
               what
               we
               would
               know
               .
               Thirdly
               ,
               this
               impossibility
               proceeds
               from
               our
               manner
               of
               knowing
               ,
               which
               being
               by
               some
               inference
               or
               consequence
               from
               what
               is
               already
               known
               ,
               we
               can
               never
               know
               any
               thing
               ,
               because
               we
               know
               nothing
               at
               all
               when
               we
               come
               into
               the
               world
               .
               And
               should
               we
               acquire
               any
               knowledge
               ,
               it
               would
               be
               only
               by
               our
               internal
               and
               external
               senses
               .
               Both
               both
               are
               fallacious
               ,
               and
               consequently
               ,
               cannot
               afford
               certain
               knowledge
               .
               For
               ,
               as
               for
               the
               external
               ,
               the
               eye
               which
               seems
               the
               surest
               of
               all
               the
               senses
               ,
               apprehends
               things
               at
               distance
               to
               be
               less
               then
               they
               really
               are
               ,
               a
               straight
               stick
               in
               the
               water
               to
               be
               crooked
               ,
               the
               Moon
               to
               be
               of
               the
               bigness
               of
               a
               Cheese
               ,
               though
               't
               is
               neer
               that
               of
               the
               Earth
               ;
               the
               Sun
               greater
               at
               rising
               and
               setting
               then
               at
               noon
               ,
               the
               Shore
               to
               move
               and
               the
               Ship
               to
               stand
               still
               ,
               square
               things
               to
               be
               round
               at
               distance
               ,
               an
               erect
               Pillar
               to
               be
               less
               at
               the
               top
               .
               Nor
               is
               the
               hearing
               less
               subject
               to
               mistake
               ,
               as
               the
               Echo
               ,
               and
               a
               Trumpet
               sounded
               in
               a
               valley
               ,
               makes
               the
               sound
               seem
               before
               us
               when
               't
               is
               far
               behind
               us
               .
               Pronuntiation
               alters
               the
               sense
               of
               words
               ;
               besides
               ,
               that
               both
               these
               senses
               are
               erroneous
               in
               the
               time
               of
               their
               perception
               ,
               as
               is
               seen
               in
               felling
               of
               woods
               and
               thunder
               .
               The
               Smell
               and
               Taste
               ,
               yea
               the
               Touch
               it self
               ,
               how
               gross
               soever
               it
               be
               ,
               are
               deceiv'd
               every
               day
               in
               sound
               persons
               as
               well
               as
               in
               sick
               ;
               and
               what
               do
               our
               drinkers
               in
               rubbing
               their
               palates
               with
               Salt
               and
               Spice
               but
               wittingly
               beguile
               it
               ,
               grating
               the
               skin
               thereof
               that
               so
               the
               wine
               may
               punge
               it
               more
               sensibly
               .
               But
               the
               great
               fallacy
               is
               in
               the
               operation
               of
               the
               inward
               Senses
               .
               For
               
               the
               Phancy
               oftentimes
               is
               perswaded
               that
               it
               hears
               and
               sees
               what
               it
               doth
               not
               ;
               and
               our
               reasoning
               is
               so
               weak
               ,
               that
               in
               many
               disciplines
               scarce
               one
               Demonstration
               is
               found
               ,
               though
               this
               alone
               produceth
               Science
               .
               Wherefore
               't
               was
               Democritus's
               opinion
               that
               Truth
               is
               hidden
               in
               a
               well
               ,
               that
               she
               may
               not
               be
               found
               by
               men
               .
            
             
               The
               Second
               said
               ,
               That
               to
               know
               ,
               is
               to
               understand
               the
               cause
               whereby
               a
               thing
               is
               ,
               and
               to
               be
               certain
               that
               there
               can
               be
               no
               other
               but
               that
               ;
               the
               word
               cause
               being
               taken
               for
               principle
               .
               Therefore
               when
               men
               know
               by
               the
               Senses
               ,
               by
               effects
               ,
               by
               external
               accidents
               ,
               or
               such
               other
               things
               which
               are
               not
               the
               cause
               ,
               they
               cannot
               be
               said
               to
               know
               by
               Science
               ;
               which
               requires
               that
               the
               understanding
               be
               fully
               satisfi'd
               in
               its
               knowledge
               ,
               wherein
               if
               there
               be
               any
               doubt
               it
               hath
               not
               Science
               ,
               but
               Opinion
               .
               This
               scientifical
               knowledge
               is
               found
               in
               no
               other
               discipline
               but
               Logick
               and
               Geometry
               ,
               in
               regard
               of
               the
               certainty
               of
               their
               principles
               ,
               which
               are
               so
               clear
               that
               they
               are
               alike
               known
               by
               all
               ,
               even
               the
               most
               ignorant
               ,
               who
               need
               only
               understand
               their
               terms
               to
               assent
               to
               their
               truth
               .
               Such
               as
               these
               are
               ;
               every
               thing
               which
               is
               said
               of
               the
               Genus
               is
               also
               said
               of
               the
               Species
               ;
               and
               what
               is
               not
               said
               of
               the
               Genus
               ,
               is
               not
               said
               of
               the
               Species
               ;
               which
               they
               call
               
                 Dictum
                 de
                 omni
                 ,
                 &
                 de
                 nulle
                 .
              
               If
               to
               equal
               things
               you
               add
               equal
               things
               ,
               the
               remainder
               will
               be
               equal
               .
               And
               if
               to
               unequal
               things
               you
               add
               unequal
               things
               ,
               the
               remainder
               will
               be
               unequal
               .
               For
               whereas
               beasts
               have
               a
               natural
               faculty
               which
               is
               the
               common
               sense
               ,
               or
               estimative
               faculty
               ,
               whereby
               they
               judge
               of
               the
               convenience
               or
               inconvenience
               of
               objects
               the
               first
               time
               the
               same
               are
               presented
               to
               them
               :
               Man
               ,
               beyond
               this
               natural
               power
               ,
               enabling
               him
               to
               judge
               of
               sensible
               objects
               ,
               hath
               a
               peculiar
               one
               ,
               which
               is
               the
               Intellectual
               ,
               by
               means
               whereof
               he
               is
               said
               to
               be
               every
               thing
               in
               power
               ,
               because
               it
               enables
               him
               to
               know
               every
               thing
               ,
               and
               to
               judge
               of
               the
               truth
               or
               falshood
               of
               universal
               things
               ,
               which
               are
               Principles
               .
               And
               as
               the
               eye
               beholding
               white
               or
               black
               judges
               sufficiently
               what
               colour
               it
               is
               ,
               without
               seeking
               reasons
               thereof
               elsewhere
               then
               within
               it self
               ;
               so
               the
               Intellect
               discerns
               the
               truth
               of
               principles
               by
               it self
               ,
               without
               the
               help
               of
               any
               other
               faculty
               ,
               yea
               without
               the
               habit
               of
               any
               Science
               ,
               because
               these
               principles
               being
               before
               the
               Science
               whereof
               they
               are
               principles
               must
               be
               more
               clear
               and
               known
               then
               it
               ;
               whence
               Intelligence
               is
               defin'd
               the
               habit
               or
               knowledge
               of
               such
               first
               Principles
               .
               Thus
               ,
               ask
               a
               Geometrician
               why
               the
               whole
               is
               greater
               then
               its
               part
               ,
               he
               can
               give
               you
               no
               other
               reason
               but
               that
               't
               is
               a
               principle
               known
               of
               its
               own
               nature
               .
            
             
               The
               Third
               said
               ,
               That
               Geometry
               ,
               being
               the
               knowledge
               of
               eternal
               truths
               by
               infallible
               principles
               ,
               is
               most
               certain
               .
               And
               't
               is
               an
               evidence
               of
               its
               certainty
               that
               it
               neither
               proposes
               nor
               demonstrates
               why
               a
               thing
               is
               such
               ,
               but
               only
               that
               it
               is
               such
               .
               As
               't
               is
               propos'd
               and
               demonstrated
               that
               in
               the
               same
               segment
               of
               a
               circle
               all
               the
               angles
               are
               equal
               ,
               but
               not
               why
               they
               are
               so
               ,
               because
               't
               is
               a
               truth
               which
               comes
               to
               our
               knowledge
               by
               certain
               principles
               ,
               and
               
               propositions
               formerly
               demonstrated
               ,
               as
               certain
               as
               the
               principles
               themselves
               .
               Hence
               this
               truth
               is
               demonstrated
               ,
               which
               nevertheless
               hath
               not
               any
               cause
               of
               its
               existence
               ,
               as
               frail
               and
               perishing
               things
               have
               ;
               no
               material
               being
               abstracted
               from
               all
               matter
               ;
               nor
               efficient
               ,
               for
               the
               agent
               ▪
               is
               not
               any
               way
               consider'd
               therein
               ;
               nor
               formal
               ,
               an
               angle
               being
               of
               its
               own
               nature
               only
               the
               inclination
               of
               lines
               ;
               nor
               yet
               final
               ,
               this
               being
               not
               made
               to
               any
               intention
               .
               In
               like
               manner
               't
               is
               demonstrated
               that
               four
               numbers
               or
               four
               lines
               being
               proportional
               (
               that
               is
               ,
               when
               there
               is
               such
               reason
               of
               the
               first
               to
               the
               second
               ,
               as
               of
               the
               third
               to
               the
               fourth
               )
               the
               square
               of
               the
               two
               extreams
               is
               equal
               to
               the
               square
               of
               the
               two
               middlemost
               ;
               but
               not
               why
               't
               is
               so
               ,
               this
               question
               occurring
               only
               in
               dubious
               things
               .
            
             
               The
               Fourth
               said
               ,
               That
               knowledge
               being
               desir'd
               by
               all
               men
               ,
               who
               for
               this
               end
               are
               endu'd
               with
               an
               Intellect
               capable
               of
               all
               sorts
               of
               notions
               ,
               it
               must
               needs
               be
               found
               in
               some
               subjects
               ,
               otherwise
               nature
               should
               have
               given
               us
               a
               general
               desire
               of
               a
               thing
               which
               is
               not
               .
               And
               since
               there
               are
               causes
               of
               every
               thing
               ,
               there
               must
               be
               a
               Science
               of
               those
               causes
               .
               But
               the
               multitude
               of
               apparent
               causes
               is
               the
               reason
               that
               we
               are
               oftentimes
               ignorant
               of
               the
               right
               ,
               and
               take
               one
               for
               another
               ,
               the
               shadow
               for
               the
               body
               ,
               and
               apparence
               for
               truth
               .
               Which
               argues
               not
               that
               there
               is
               no
               knowledge
               ,
               but
               rather
               few
               knowing
               persons
               .
               For
               Socrates
               who
               said
               he
               knew
               nothing
               but
               that
               he
               knew
               nothing
               ;
               and
               the
               Pyrrhonians
               who
               doubted
               of
               every
               thing
               had
               even
               a
               knowledge
               of
               their
               ignorance
               .
               Moreover
               ,
               the
               exact
               knowledge
               men
               have
               by
               the
               senses
               of
               particular
               things
               necessarily
               carries
               them
               to
               that
               of
               universals
               ,
               wherein
               Science
               consists
               .
               As
               he
               that
               often
               experienc'd
               in
               divers
               persons
               that
               Sena
               purg'd
               their
               melancholy
               ,
               acquires
               of
               himself
               this
               general
               Notion
               ,
               that
               all
               Sena
               purges
               melancholy
               .
               And
               ,
               on
               the
               contrary
               ,
               he
               who
               understands
               a
               general
               proportion
               in
               gross
               ,
               may
               of
               himself
               apply
               the
               same
               to
               all
               particulars
               ;
               so
               great
               a
               connexion
               there
               is
               between
               things
               universal
               and
               particular
               ,
               in
               which
               the
               fruit
               of
               Science
               consists
               .
            
             
               The
               Fifth
               said
               ,
               Since
               all
               knowledge
               depends
               upon
               another
               prenotion
               ,
               which
               is
               what
               they
               call
               principles
               ,
               those
               which
               compose
               the
               Sciences
               must
               also
               distinguish
               the
               same
               .
               Wherefore
               Sciences
               are
               to
               be
               term'd
               certain
               or
               uncertain
               according
               as
               the
               pre-existent
               notions
               whereupon
               they
               are
               founded
               are
               certain
               or
               not
               .
               Now
               amongst
               those
               principles
               some
               are
               universal
               ,
               common
               to
               all
               Sciences
               ;
               as
               those
               of
               Metaphysicks
               ;
               in
               all
               things
               either
               the
               affirmative
               or
               the
               negative
               is
               true
               ;
               that
               which
               is
               not
               hath
               no
               propriety
               .
               Besides
               which
               't
               is
               necessary
               to
               have
               particular
               one
               's
               proper
               to
               the
               Science
               ,
               which
               are
               true
               ,
               first
               ,
               immediate
               ,
               causes
               of
               the
               Conclusion
               ,
               preceding
               and
               more
               known
               then
               it
               .
               The
               six
               conditions
               requisite
               to
               principles
               in
               order
               to
               a
               demonstration
               .
               They
               must
               be
               true
               ,
               not
               false
               ;
               for
               that
               which
               is
               false
               exists
               not
               ;
               that
               which
               exists
               not
               cannot
               be
               a
               cause
               of
               that
               which
               exists
               ,
               nor
               consequently
               a
               false
               principle
               be
               the
               cause
               of
               a
               true
               
               demonstration
               :
               First
               ,
               that
               is
               not
               proveable
               by
               others
               :
               immediate
               ,
               so
               enjoyn'd
               with
               the
               attribute
               that
               there
               is
               nothing
               between
               them
               two
               to
               joyn
               them
               more
               neerly
               :
               causes
               of
               the
               conclusion
               ,
               that
               is
               ,
               this
               principle
               must
               be
               the
               necessary
               cause
               of
               this
               truth
               ;
               and
               consequently
               precede
               and
               be
               more
               known
               then
               it
               .
               As
               taking
               this
               for
               a
               principle
               ,
               that
               the
               interposition
               of
               an
               opake
               body
               between
               light
               and
               a
               body
               illuminated
               causes
               a
               shadow
               upon
               this
               body
               ;
               we
               conclude
               ,
               that
               as
               often
               as
               the
               earth
               is
               found
               interpos'd
               between
               the
               Sun
               ,
               which
               is
               the
               light
               ,
               and
               the
               Moon
               which
               is
               the
               body
               illuminated
               ,
               it
               will
               necessarily
               come
               to
               pass
               that
               there
               will
               be
               a
               shadow
               upon
               the
               body
               of
               the
               Moon
               ,
               which
               is
               its
               Eclipse
               .
            
             
               The
               Sixth
               said
               ,
               'T
               was
               the
               errour
               of
               Socrates
               ,
               that
               observing
               our
               Sciences
               depending
               on
               other
               preceding
               notions
               ,
               he
               apprehended
               that
               we
               learned
               nothing
               new
               ,
               but
               that
               Science
               was
               nothing
               but
               the
               remembrance
               of
               what
               the
               soul
               formerly
               knew
               before
               its
               being
               inclos'd
               in
               this
               body
               :
               not
               considering
               that
               the
               knowledge
               of
               principles
               and
               notions
               is
               confus'd
               and
               not
               distinct
               ;
               and
               that
               the
               knowledge
               of
               them
               in
               gross
               is
               not
               sufficient
               to
               denominate
               a
               person
               knowing
               ;
               but
               that
               we
               must
               first
               draw
               universal
               conclusions
               from
               them
               ,
               then
               apply
               the
               same
               to
               particulars
               ,
               without
               which
               application
               those
               principles
               would
               be
               unprofitable
               ,
               and
               not
               produce
               any
               Science
               .
               Thus
               the
               Divine
               applies
               this
               general
               principle
               ,
               that
               that
               which
               is
               contrary
               to
               the
               Law
               of
               God
               is
               evil
               ,
               to
               particular
               conclusions
               ,
               as
               to
               murder
               ,
               theft
               and
               perjury
               .
               The
               Physitian
               ,
               who
               holds
               for
               a
               Principle
               that
               Contraries
               are
               cur'd
               by
               their
               Contraries
               ,
               draws
               these
               other
               conclusions
               from
               it
               ,
               that
               a
               cold
               distemper
               is
               cur'd
               by
               hot
               medicaments
               ,
               a
               hot
               by
               refrigerating
               ;
               obstruction
               ,
               by
               openers
               ;
               which
               he
               applies
               again
               to
               particular
               subjects
               .
               The
               States-man
               ,
               from
               this
               general
               Principle
               ,
               That
               every
               thing
               that
               disturbs
               the
               publick
               quiet
               is
               to
               be
               repress'd
               ,
               concludes
               that
               the
               Seditious
               are
               to
               be
               punish'd
               .
               So
               ,
               't
               is
               not
               enough
               for
               a
               Mathematician
               to
               know
               that
               equal
               things
               added
               to
               equal
               things
               are
               likewise
               equal
               ,
               unless
               he
               apply
               this
               universal
               principle
               to
               particular
               lines
               ,
               surfaces
               and
               bodies
               .
               Which
               is
               done
               either
               by
               the
               Synthetical
               ,
               or
               by
               the
               Analytical
               way
               (
               which
               nevertheless
               must
               be
               follow'd
               by
               the
               Synthetical
               .
               )
               Now
               't
               is
               in
               the
               application
               of
               these
               general
               rules
               to
               particulars
               ,
               that
               errour
               is
               committed
               even
               in
               the
               most
               certain
               Sciences
               .
            
             
               The
               Seventh
               said
               ,
               That
               there
               are
               few
               Sciences
               ,
               because
               there
               are
               few
               Principles
               and
               Proposition's
               demonstrable
               :
               as
               the
               contingent
               and
               the
               absolute
               are
               not
               .
               Whence
               it
               is
               that
               the
               future
               is
               not
               demonstrable
               ,
               and
               hence
               follows
               the
               incertainty
               of
               Politicks
               .
               Wherefore
               only
               necessary
               Propositions
               ,
               whereof
               (
               the
               truth
               is
               )
               permanent
               and
               eternal
               are
               demonstrable
               ;
               and
               all
               these
               are
               necessarily
               demonstrable
               because
               they
               have
               infallible
               principles
               :
               yet
               only
               such
               of
               these
               whose
               principles
               are
               known
               by
               men
               are
               demonstrable
               by
               men
               .
               So
               't
               is
               certain
               that
               the
               Inundation
               
               of
               Nilus
               ,
               and
               the
               flux
               and
               reflux
               of
               the
               Sea
               are
               not
               demonstrable
               ;
               because
               men
               know
               not
               ,
               the
               principles
               are
               not
               known
               .
               Whereby
               it
               appears
               how
               ridiculous
               they
               are
               who
               undertake
               to
               demonstrate
               every
               thing
               .
            
          
        
         
           
             CONFERENCE
             LXXXV
             .
          
           
             
               I.
               Whether
               the
               manners
               of
               the
               Soul
               follow
               the
               temperament
               of
               the
               Body
               .
               II.
               Of
               Sights
               or
               Shews
               .
            
          
           
             
               I.
               Whether
               the
               manners
               of
               the
               Soul
               follow
               the
               temperament
               of
               the
               Body
               .
            
             
               THe
               extream
               variety
               of
               men's
               actions
               and
               manners
               cannot
               proceed
               from
               the
               diversity
               of
               their
               souls
               ,
               which
               are
               accounted
               all
               equal
               ,
               but
               from
               that
               of
               the
               bodies
               ;
               wherein
               according
               to
               the
               various
               tempers
               thereof
               the
               soul
               produces
               that
               variety
               of
               manners
               .
               And
               as
               ,
               in
               natural
               and
               animal
               actions
               ,
               one
               and
               the
               same
               Soul
               digests
               in
               the
               stomack
               ,
               makes
               blood
               in
               the
               Liver
               and
               Veins
               ,
               sees
               by
               the
               Eyes
               ,
               and
               reasons
               in
               the
               Brain
               ;
               so
               ,
               likewise
               ,
               it
               is
               sometimes
               sad
               ,
               when
               the
               melancholy
               humour
               predominates
               in
               the
               body
               ;
               sometimes
               cheerful
               ,
               when
               blood
               abounds
               ;
               and
               sometimes
               also
               froward
               or
               angry
               ,
               when
               the
               choler
               is
               agitated
               .
            
             
               The
               Second
               said
               ,
               That
               the
               soul
               being
               the
               form
               ,
               as
               the
               body
               is
               the
               matter
               ,
               it
               must
               be
               the
               cause
               of
               all
               humane
               actions
               ;
               not
               the
               body
               ,
               which
               receives
               them
               ,
               since
               the
               soul
               informs
               and
               perfectionates
               the
               body
               ,
               and
               begets
               in
               it
               the
               habit
               which
               produces
               the
               manners
               and
               actions
               .
               As
               the
               horse
               governs
               not
               the
               rider
               ,
               but
               the
               contrary
               ;
               and
               't
               is
               to
               the
               rider
               that
               the
               honour
               or
               blame
               of
               the
               course
               is
               to
               be
               imputed
               .
               And
               were
               the
               soul
               but
               a
               quality
               ,
               as
               the
               most
               prophane
               have
               ventur'd
               to
               affirm
               ,
               yet
               the
               same
               priviledge
               must
               be
               reserv'd
               to
               it
               which
               is
               allow'd
               to
               the
               predominant
               quality
               in
               every
               compound
               ,
               which
               gives
               it
               not
               only
               the
               denomination
               but
               also
               the
               action
               :
               as
               in
               compound
               medicaments
               the
               most
               active
               simple
               carries
               the
               credit
               from
               the
               rest
               .
               Besides
               ,
               if
               the
               body
               and
               the
               humours
               thereof
               were
               the
               author
               and
               cause
               of
               manners
               ,
               an
               ignorant
               person
               could
               never
               become
               learned
               ,
               and
               a
               single
               Lecture
               of
               Xenocrates
               had
               never
               made
               a
               Drunkard
               cast
               off
               his
               chaplet
               of
               flowers
               ,
               and
               turn
               a
               Philosopher
               .
               The
               examples
               of
               many
               grand
               personages
               sufficiently
               ill
               furnish'd
               with
               graces
               of
               the
               body
               ,
               evidence
               what
               certainty
               there
               is
               in
               arguing
               from
               the
               out-side
               of
               the
               corporeal
               structure
               to
               the
               furniture
               of
               the
               soul
               ;
               and
               that
               the
               signs
               of
               malice
               ,
               remark'd
               in
               some
               ,
               as
               in
               Zoilus
               ,
               from
               his
               having
               a
               red
               beard
               ,
               a
               black
               mouth
               ,
               and
               being
               lame
               ,
               and
               one-ey'd
               ;
               of
               Thersites
               ,
               and
               Irus
               ,
               from
               their
               having
               sharp
               heads
               ,
               rather
               shew
               the
               malice
               or
               ignorance
               of
               such
               as
               make
               these
               remarks
               ,
               then
               prove
               that
               these
               dispositions
               of
               body
               are
               the
               true
               cause
               of
               malice
               ;
               we
               see
               people
               of
               the
               same
               temper
               ,
               
               hair
               ,
               stature
               ,
               features
               ,
               and
               other
               circumstances
               ,
               very
               different
               in
               their
               manners
               and
               inclinations
               .
               And
               the
               same
               is
               observ'd
               in
               horses
               .
               For
               since
               the
               Stars
               ,
               the
               most
               powerful
               agents
               ,
               do
               not
               constrain
               ,
               but
               only
               incline
               ,
               certainly
               the
               humours
               cannot
               do
               more
               .
               True
               it
               is
               ,
               their
               inclination
               is
               so
               strong
               ,
               that
               no
               less
               grace
               of
               Heaven
               is
               needful
               to
               resist
               the
               same
               ,
               then
               strength
               to
               retain
               a
               man
               that
               is
               rolling
               down
               the
               declivity
               of
               a
               hill
               :
               Yet
               Socrates
               remaining
               unmov'd
               by
               the
               embraces
               of
               a
               Curtezan
               ,
               whom
               his
               Scholars
               contriv'd
               into
               his
               bed
               ,
               to
               try
               him
               ,
               although
               he
               was
               naturally
               very
               prone
               to
               vice
               ,
               justifies
               that
               how
               hard
               soever
               it
               be
               to
               stop
               the
               slipping
               foot
               when
               it
               is
               once
               going
               ,
               yet
               't
               is
               not
               impossible
               ;
               and
               therefore
               the
               manners
               of
               the
               soul
               do
               not
               always
               follow
               the
               constitution
               of
               the
               body
               .
               Not
               considering
               the
               power
               which
               the
               fear
               of
               God
               hath
               over
               our
               wills
               ,
               the
               effects
               whereof
               I
               here
               meddle
               not
               with
               ,
               as
               being
               supernatural
               ,
               since
               they
               have
               sometimes
               destroy'd
               all
               the
               maximes
               of
               nature
               ;
               witness
               those
               that
               give
               themselves
               to
               be
               burnt
               for
               the
               faith
               .
            
             
               The
               Third
               said
               ,
               That
               the
               body
               must
               needs
               contribute
               to
               the
               soul's
               actions
               ,
               as
               being
               its
               instrument
               .
               But
               it
               contributes
               only
               what
               it
               hath
               ,
               namely
               ,
               its
               temperament
               ,
               and
               other
               proprieties
               .
               Therefore
               't
               is
               from
               this
               temperament
               that
               the
               same
               are
               diversifi'd
               .
               The
               soul
               sees
               no
               longer
               when
               the
               eyes
               are
               shut
               or
               blinded
               :
               't
               is
               wise
               in
               a
               well
               temper'd
               brain
               (
               not
               only
               in
               a
               dry
               ,
               as
               Plato
               ,
               in
               his
               Timaeus
               ,
               conceiv'd
               ,
               because
               he
               saw
               children
               grow
               more
               prudent
               as
               their
               brain
               was
               desiccated
               )
               't
               is
               stupid
               in
               a
               too
               moist
               brain
               ,
               and
               foolish
               or
               furious
               in
               one
               inflam'd
               ,
               as
               in
               deliration
               or
               madness
               .
               'T
               is
               also
               forc'd
               to
               leave
               its
               body
               when
               a
               violent
               Fever
               hath
               so
               deprav'd
               the
               humours
               thereof
               that
               there
               remains
               not
               the
               temper
               necessary
               to
               its
               reception
               .
               Therefore
               it
               follows
               the
               temper
               of
               the
               humours
               .
               Thus
               ,
               because
               we
               see
               fire
               introduc'd
               into
               any
               combustible
               subject
               ,
               and
               extinguish'd
               when
               the
               same
               is
               consum'd
               ,
               we
               say
               fire
               follows
               combustible
               matter
               ,
               and
               becomes
               of
               the
               same
               nature
               ,
               quantity
               ,
               and
               other
               qualities
               .
               Moreover
               ,
               Hippocrates
               saith
               ,
               Nations
               are
               warlike
               or
               cowardly
               ,
               laborious
               or
               not
               ,
               of
               good
               or
               bad
               nature
               ,
               according
               to
               the
               diversity
               of
               climates
               and
               soils
               they
               inhabit
               ,
               which
               render
               them
               diversly
               temper'd
               .
               Hence
               ,
               in
               Asia
               ,
               where
               the
               air
               is
               temperate
               ,
               and
               less
               subject
               to
               changes
               then
               Europe
               and
               Africa
               ,
               men
               are
               more
               healthy
               and
               handsome
               ,
               their
               manners
               more
               equal
               and
               laudable
               :
               on
               the
               contrary
               ,
               in
               Countries
               more
               cold
               or
               hot
               ,
               the
               inhabitants
               are
               either
               more
               cruel
               or
               more
               boisterous
               ,
               more
               hardy
               or
               more
               timerous
               ;
               and
               Mountaineers
               are
               more
               industrious
               ,
               as
               ,
               on
               the
               contrary
               ,
               those
               who
               live
               in
               a
               fertile
               soil
               are
               commonly
               more
               slothful
               .
               Hence
               ,
               amongst
               the
               Greeks
               ,
               the
               Thebans
               and
               all
               the
               Baeotians
               ,
               whose
               Country
               was
               rich
               ,
               and
               the
               air
               very
               thick
               ,
               were
               very
               dull
               ,
               and
               the
               Athenians
               very
               subtle
               :
               which
               was
               the
               cause
               that
               't
               was
               said
               ,
               people
               were
               born
               Philosophers
               at
               Athens
               :
               on
               the
               contrary
               ,
               't
               was
               a
               prodigious
               thing
               to
               see
               one
               wise
               Anacharsis
               among
               the
               Scythians
               .
               Hippocrates
               addes
               the
               seasons
               too
               ,
               according
               
               to
               the
               change
               whereof
               men's
               manners
               are
               also
               found
               divers
               .
               But
               all
               these
               cannot
               act
               upon
               the
               soul
               but
               by
               the
               organ
               of
               the
               body
               ,
               changing
               its
               humours
               ,
               and
               introducing
               new
               qualities
               into
               the
               parts
               thereof
               .
            
             
               The
               Fourth
               said
               ,
               Even
               sucking
               children
               give
               some
               tokens
               to
               what
               their
               constitution
               inclines
               them
               ,
               before
               the
               contraction
               of
               any
               habit
               ,
               vertuous
               or
               vicious
               ;
               some
               of
               courage
               ;
               others
               of
               timidity
               ;
               some
               of
               modesty
               ,
               others
               of
               impudence
               ;
               and
               as
               soon
               as
               they
               begin
               to
               speak
               ,
               some
               are
               lyers
               ,
               others
               love
               truth
               .
               And
               of
               two
               children
               taught
               by
               the
               same
               Master
               ,
               the
               hardest
               student
               is
               many
               times
               a
               less
               prosicient
               then
               the
               other
               ,
               who
               hath
               a
               temper
               proper
               for
               learning
               ,
               and
               is
               as
               inclin'd
               to
               it
               as
               another
               is
               to
               Merchandize
               ,
               Mechanicks
               ,
               Travel
               ,
               War
               ;
               or
               this
               will
               be
               quarrelsome
               ,
               the
               other
               respectful
               and
               discreet
               ;
               one
               is
               born
               to
               servitude
               ,
               and
               the
               other
               prefers
               his
               liberty
               before
               a
               Kingdom
               .
               So
               that
               not
               only
               the
               moral
               actions
               of
               the
               will
               ,
               but
               also
               those
               of
               the
               understanding
               absolutely
               depend
               on
               the
               body
               ,
               the
               soul
               being
               of
               a
               spiritual
               nature
               which
               of
               it self
               can
               never
               produce
               any
               sensible
               effect
               without
               the
               mediation
               of
               some
               body
               ,
               not
               so
               much
               as
               exercise
               its
               proper
               actions
               of
               Willing
               and
               Understanding
               ;
               both
               which
               depend
               on
               the
               phantasms
               ,
               which
               are
               intellectual
               species
               fabricated
               by
               the
               agent
               intellect
               in
               the
               Patient
               ,
               upon
               the
               model
               of
               those
               that
               were
               brought
               by
               the
               senses
               into
               the
               imagination
               :
               hence
               ,
               if
               these
               be
               alter'd
               or
               deprav'd
               by
               the
               spirits
               or
               humous
               flowing
               to
               the
               brain
               ,
               reasoning
               becomes
               either
               diminish'd
               or
               deprav'd
               ,
               or
               else
               wholly
               abolish'd
               ,
               the
               spirits
               so
               confounding
               these
               phantasms
               that
               the
               intellect
               cannot
               make
               its
               reviews
               ,
               nor
               compose
               or
               divide
               them
               in
               order
               to
               elicite
               its
               conclusions
               ,
               and
               frame
               its
               notions
               .
               For
               souls
               differ
               only
               by
               the
               spirits
               ,
               the
               tenuity
               and
               lucidity
               whereof
               is
               proper
               for
               contemplation
               ,
               their
               abundance
               makes
               a
               man
               bold
               ,
               their
               inflammation
               renders
               him
               frantick
               ,
               their
               defect
               causeth
               sloth
               and
               cowardize
               :
               and
               being
               design'd
               to
               serve
               equally
               to
               the
               actions
               of
               the
               soul
               and
               body
               they
               were
               made
               of
               a
               middle
               nature
               between
               body
               and
               spirit
               ;
               whence
               they
               are
               called
               spiritual
               bodies
               ,
               and
               are
               the
               cause
               of
               union
               between
               them
               ,
               and
               mutual
               communication
               of
               their
               passions
               and
               affections
               .
               So
               the
               bodies
               diseases
               affect
               the
               soul
               ,
               and
               disturb
               its
               operations
               ,
               the
               spirits
               abandoning
               the
               brain
               to
               succour
               the
               grieved
               parts
               :
               the
               bilious
               humour
               in
               the
               ventricles
               of
               the
               brain
               ,
               or
               a
               tumour
               and
               a
               Sphacelus
               cause
               madness
               ,
               the
               blood
               overheated
               causeth
               simple
               folly
               accompani'd
               with
               laughter
               ;
               melancholy
               produceth
               serious
               folly
               .
               In
               like
               manner
               ,
               the
               body
               resents
               the
               passions
               of
               the
               soul
               ;
               fear
               causeth
               trembling
               and
               paleness
               ,
               shame
               ,
               blushing
               ,
               anger
               ,
               foaming
               :
               and
               all
               this
               by
               the
               spirits
               .
            
             
               The
               Fifth
               said
               ,
               If
               manners
               depended
               on
               tempers
               ,
               vertues
               might
               be
               easily
               acquir'd
               by
               the
               course
               of
               diet
               ;
               which
               seems
               ridiculous
               .
               For
               then
               the
               divine
               faculties
               of
               the
               soul
               should
               depend
               not
               only
               upon
               meats
               but
               upon
               all
               other
               things
               not
               natural
               ;
               
               which
               would
               be
               to
               subject
               the
               Queen
               to
               her
               servants
               ,
               to
               enslave
               the
               will
               and
               take
               away
               its
               liberty
               which
               makes
               it
               to
               be
               what
               it
               is
               .
               Besides
               ,
               Theology
               cannot
               consist
               with
               this
               conclusion
               ,
               which
               would
               acquit
               persons
               of
               blame
               ,
               and
               lay
               it
               upon
               nature
               as
               its
               author
               .
               For
               he
               that
               should
               commit
               some
               evil
               cholerick
               action
               or
               other
               sin
               ,
               could
               not
               avoid
               it
               ,
               being
               lead
               thereunto
               by
               the
               bilious
               humour
               produc'd
               by
               nature
               ,
               whereunto
               't
               is
               almost
               impossible
               to
               resist
               ,
               and
               so
               he
               would
               seem
               innocent
               ,
               and
               unjustly
               punish'd
               for
               what
               he
               committed
               not
               voluntarily
               ;
               though
               without
               the
               will
               there
               is
               no
               sin
               .
               Moreover
               ,
               men
               would
               not
               be
               variable
               ,
               but
               always
               the
               same
               ,
               the
               bilious
               always
               angry
               ,
               the
               sanguine
               ever
               in
               love
               ,
               &c.
               and
               yet
               we
               see
               men
               exercise
               all
               sorts
               of
               virtues
               ,
               and
               capable
               of
               all
               vices
               .
               Many
               beasts
               have
               not
               only
               the
               same
               constitution
               of
               brain
               ,
               but
               also
               external
               shape
               like
               that
               of
               man
               ,
               as
               Apes
               ,
               (
               whose
               bones
               are
               so
               like
               those
               of
               men
               ,
               that
               in
               Galen's
               time
               Anatomists
               consider'd
               only
               their
               Sceletons
               )
               yea
               ,
               the
               same
               temper
               ,
               and
               all
               internal
               parts
               alike
               ,
               as
               Swine
               ;
               and
               there
               's
               little
               or
               no
               difference
               between
               the
               brain
               of
               man
               and
               a
               calf
               ;
               and
               yet
               none
               of
               these
               animals
               have
               actions
               like
               those
               of
               men
               ;
               which
               being
               purely
               spiritual
               and
               intellectual
               must
               depend
               upon
               another
               cause
               ,
               the
               rational
               soul
               ,
               whose
               actions
               are
               not
               any
               way
               organical
               ;
               for
               then
               it
               should
               be
               corporeal
               ,
               because
               proceeding
               from
               the
               body
               ,
               and
               consequently
               mortal
               .
            
          
           
             
               II.
               Of
               Sights
               or
               Shews
               .
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               That
               the
               communication
               of
               the
               ills
               and
               goods
               of
               the
               soul
               and
               body
               has
               put
               men
               upon
               searching
               what
               may
               relieve
               the
               languishing
               strength
               of
               either
               .
               And
               as
               the
               soul
               is
               delighted
               by
               bodily
               pleasures
               ,
               so
               it
               also
               ,
               in
               gratitude
               ,
               returns
               the
               like
               pleasure
               to
               the
               body
               ,
               by
               the
               contentment
               which
               it
               receives
               in
               acquiring
               knowledge
               ,
               the
               least
               laborious
               of
               which
               is
               that
               most
               recreative
               ,
               as
               that
               is
               which
               is
               convey'd
               by
               the
               sight
               .
               For
               the
               hearing
               makes
               us
               know
               things
               only
               one
               after
               another
               ;
               but
               the
               sight
               shewing
               them
               all
               at
               once
               ,
               more
               fully
               satisfies
               our
               natural
               desire
               of
               knowing
               .
               Hence
               all
               people
               ,
               from
               the
               highest
               to
               the
               lowest
               ,
               are
               so
               delighted
               with
               shews
               or
               spectacles
               ,
               that
               the
               Romans
               kept
               Actors
               and
               Comedians
               with
               publick
               pensions
               ;
               and
               Cicero
               publickly
               commended
               Roscius
               ,
               who
               alone
               had
               12000
               crowns
               for
               a
               stipend
               from
               the
               Roman
               people
               .
               They
               employ'd
               the
               incomes
               of
               the
               woods
               about
               Rome
               ,
               dedicated
               to
               their
               gods
               ,
               for
               the
               maintaining
               of
               Theatres
               ,
               Amphitheatres
               ,
               Cirques
               ,
               and
               other
               places
               destinated
               to
               shews
               ,
               wherein
               the
               Senators
               and
               Knights
               had
               the
               fourteen
               first
               ranks
               or
               seats
               ;
               for
               whose
               conveniency
               
                 Q.
                 Catulus
              
               cover'd
               the
               Scene
               with
               veils
               of
               sine
               linen
               ;
               Lucius
               and
               Cinna
               made
               a
               versatile
               or
               shifting
               Scene
               ;
               P.
               Claudius
               was
               the
               first
               that
               adorn'd
               it
               with
               pictures
               and
               tables
               ;
               
                 C.
                 Antonius
              
               cover'd
               it
               with
               silver
               ;
               Murena
               made
               one
               of
               pure
               silver
               ;
               Trebonius
               one
               guilded
               ;
               others
               ,
               inlay'd
               with
               Ivory
               :
               Nero
               sprinkled
               all
               the
               place
               of
               the
               Cirque
               where
               the
               horses
               run
               ,
               with
               gold-sand
               ,
               and
               cover'd
               it
               with
               veils
               beset
               with
               stars
               ,
               
               in
               form
               of
               a
               sky
               :
               Heliogabalus
               made
               an
               Euripus
               of
               wine
               at
               the
               Circensian
               plays
               ,
               in
               which
               he
               caus'd
               a
               Naval
               Battle
               to
               be
               represented
               ;
               as
               if
               the
               wickedest
               Princes
               could
               not
               have
               cover'd
               their
               enormities
               with
               a
               more
               specious
               liberality
               or
               more
               agreeable
               to
               the
               people
               .
               These
               spectacles
               were
               likewise
               us'd
               at
               the
               funerals
               of
               great
               Princes
               ,
               and
               made
               part
               of
               their
               service
               of
               the
               gods
               .
               They
               divert
               the
               great
               ,
               make
               the
               miserable
               forget
               their
               affliction
               ,
               are
               the
               true
               physick
               of
               the
               soul
               ,
               the
               book
               of
               the
               ignorant
               ,
               and
               the
               only
               way
               truly
               to
               revive
               the
               transactions
               of
               former
               ages
               .
            
             
               The
               Second
               said
               ,
               Nothing
               is
               so
               destructive
               to
               good
               manners
               as
               the
               frequentation
               of
               Theatres
               and
               most
               other
               spectacles
               :
               which
               is
               the
               most
               dangerous
               ,
               for
               that
               things
               represented
               to
               the
               eyes
               make
               deeper
               impression
               in
               the
               mind
               then
               by
               any
               other
               sense
               .
               Which
               made
               Aristotle
               advise
               the
               prohibiting
               of
               Comedies
               ,
               and
               S.
               Augustin
               declare
               them
               contrary
               to
               piety
               and
               honesty
               .
               The
               same
               is
               the
               opinion
               of
               all
               the
               Fathers
               ,
               particularly
               Tertullian
               ,
               who
               in
               an
               express
               treatise
               blames
               all
               sort
               of
               spectacles
               ,
               as
               proceeding
               from
               the
               superstition
               of
               Paganism
               ,
               causing
               troubles
               and
               quarrels
               ;
               yea
               rendring
               men
               capable
               of
               all
               sort
               of
               wickedness
               by
               the
               impression
               of
               their
               examples
               .
               For
               the
               sights
               of
               Mimes
               and
               Pantomimes
               are
               ridiculous
               ;
               Rope-dancers
               unprofitable
               ;
               Farces
               or
               Enterludes
               dangerous
               ,
               and
               enemies
               to
               purity
               ;
               Comedy
               ,
               the
               least
               dangerous
               of
               all
               sights
               ,
               besides
               loss
               of
               time
               ,
               renders
               mens
               minds
               soft
               and
               effeminate
               ,
               and
               more
               susceptible
               of
               the
               passions
               represented
               therein
               ;
               Tragedy
               is
               too
               sad
               to
               serve
               for
               divertisement
               to
               the
               soul.
               If
               you
               proceed
               to
               Gladiators
               ,
               is
               any
               thing
               more
               inhumane
               ,
               and
               that
               renders
               men
               more
               barbarous
               then
               to
               see
               our
               fellow-men
               kill
               one
               another
               in
               cold
               blood
               ,
               and
               expose
               themselves
               to
               wild
               beasts
               ?
               and
               't
               is
               always
               a
               dangerous
               practise
               to
               accustom
               the
               eyes
               to
               murders
               and
               bloody
               spectacles
               ;
               nature
               being
               easily
               perverted
               by
               custom
               .
               Moreover
               ,
               all
               these
               Mimes
               ,
               Actors
               ,
               Sword-players
               ,
               and
               the
               like
               ,
               were
               always
               held
               infamous
               ,
               and
               incapable
               of
               publick
               charges
               ;
               insomuch
               that
               the
               Emperor
               
                 Theodosius
                 ,
                 Arcadius
              
               ,
               and
               
                 Honorius
                 ,
                 in
                 L.
                 4.
                 
                 C.
                 de
                 Spectaculis
                 Scenicis
                 ,
              
               and
               Lenonibus
               ,
               forbid
               to
               defile
               their
               sacred
               images
               by
               the
               society
               of
               those
               people
               who
               act
               upon
               the
               Theatre
               ,
               ranking
               them
               with
               the
               corrupters
               of
               chastity
               .
               And
               the
               Romans
               ,
               who
               practis'd
               the
               same
               more
               then
               any
               Nation
               ,
               felt
               the
               inconvenience
               of
               them
               when
               the
               most
               potent
               became
               masters
               of
               the
               Commonwealth
               ,
               by
               means
               of
               the
               spectacles
               wherewith
               they
               allur'd
               the
               people
               to
               their
               party
               ;
               as
               
                 Julius
                 Caesar
              
               ,
               who
               being
               Aedile
               ,
               and
               having
               given
               Gladiators
               ,
               Huntings
               ,
               Sports
               ,
               Races
               ,
               and
               sumptuous
               Feasts
               to
               the
               people
               of
               Rome
               ,
               they
               created
               him
               Chief
               Pontife
               ,
               although
               
                 Q.
                 Catulus
              
               ,
               and
               
                 Servilius
                 Isauricus
              
               ,
               two
               great
               personages
               ,
               were
               his
               competitors
               :
               which
               was
               his
               first
               step
               to
               Sovereignty
               ;
               and
               Suetonius
               observes
               ,
               that
               the
               conflux
               of
               people
               was
               so
               numerous
               ,
               that
               many
               ,
               and
               ,
               amongst
               the
               rest
               ,
               two
               Senators
               were
               smother'd
               in
               the
               throng
               .
            
             
             
               The
               Third
               said
               ,
               That
               Spectacles
               or
               Shews
               are
               good
               or
               bad
               according
               to
               the
               things
               which
               they
               represent
               .
               But
               absolutely
               speaking
               ,
               they
               ought
               to
               be
               permitted
               ,
               not
               only
               for
               the
               diversion
               of
               men
               ,
               but
               also
               for
               the
               exercising
               of
               youth
               ,
               and
               animating
               them
               to
               courage
               by
               rewards
               for
               their
               fortitude
               ;
               as
               the
               Greeks
               sometimes
               appointed
               Statues
               ,
               Crowns
               of
               gold
               ,
               Olive
               ,
               Palm
               ,
               Smallage
               ,
               and
               other
               such
               guerdons
               ,
               to
               those
               who
               overcame
               in
               Running
               ,
               Wrastling
               ,
               Caestus
               or
               fighting
               with
               Whorlbats
               ,
               and
               such
               exercises
               ,
               carrying
               them
               in
               a
               triumphal
               Charriot
               to
               the
               Town
               of
               their
               Birth
               ;
               shewing
               themselves
               so
               careful
               of
               the
               Olympick
               Games
               ,
               that
               they
               committed
               the
               charge
               thereof
               to
               the
               Sicyonians
               ,
               after
               Corinth
               ,
               the
               place
               where
               they
               were
               formerly
               celebrated
               ,
               had
               been
               raz'd
               by
               the
               Romans
               ,
               who
               transferr'd
               those
               Plays
               into
               their
               own
               City
               by
               the
               perswasion
               of
               Cato
               ,
               for
               the
               same
               end
               of
               educating
               their
               youth
               .
               For
               as
               profit
               delights
               some
               spirits
               ,
               so
               pleasure
               allures
               all
               ;
               and
               of
               pleasures
               none
               is
               more
               innocent
               and
               communicable
               then
               that
               of
               the
               sight
               .
            
          
        
         
           
             CONFERENCE
             LXXXVI
             .
          
           
             
               I.
               Of
               the
               Dog-days
               .
               II.
               Of
               the
               Mechanicks
               .
            
          
           
             
               I.
               Of
               the
               Dog-days
               .
            
             
               THat
               the
               Stars
               act
               upon
               sublunary
               bodies
               is
               agreed
               upon
               ,
               but
               not
               the
               manner
               :
               some
               holding
               that
               they
               impress
               some
               qualities
               by
               motion
               ,
               others
               by
               light
               ,
               others
               by
               their
               influence
               ,
               others
               by
               both
               together
               ,
               producing
               heat
               by
               the
               two
               first
               ,
               and
               other
               more
               extraordinary
               effects
               by
               influences
               .
               For
               every
               thing
               that
               is
               mov'd
               heats
               ;
               as
               also
               all
               sort
               of
               light
               united
               ,
               even
               that
               of
               the
               Moon
               ,
               whose
               rays
               may
               be
               made
               to
               burn
               with
               glasses
               as
               well
               as
               those
               of
               the
               Sun.
               But
               because
               natural
               agents
               cannot
               act
               beyond
               the
               natural
               bounds
               of
               their
               power
               ,
               therefore
               heat
               produc'd
               of
               light
               and
               motion
               here
               below
               can
               produce
               only
               its
               like
               ,
               heat
               ,
               or
               such
               other
               alteration
               in
               inferior
               bodies
               ,
               not
               those
               strange
               and
               irregular
               changes
               not
               only
               in
               the
               temper
               of
               the
               air
               ,
               but
               of
               every
               other
               body
               .
               As
               that
               it
               is
               sometimes
               hotter
               ,
               and
               sometimes
               colder
               ,
               in
               the
               same
               elevation
               of
               the
               Sun
               ,
               cannot
               be
               attributed
               to
               his
               approach
               or
               remotion
               ,
               or
               to
               the
               incidence
               of
               his
               perpendicular
               or
               oblique
               rays
               ,
               but
               it
               must
               proceed
               from
               the
               conjunction
               ,
               opposition
               ,
               or
               several
               aspects
               of
               other
               Stars
               .
               Amongst
               which
               the
               Canicula
               or
               Dog-star
               hath
               very
               extraordinary
               effects
               ;
               as
               to
               weaken
               mens
               bodies
               ,
               to
               make
               dogs
               run
               mad
               ,
               to
               turn
               the
               wine
               in
               the
               vessel
               ,
               to
               make
               the
               sea
               boile
               ,
               to
               move
               lakes
               ,
               to
               heat
               the
               air
               so
               much
               that
               Pliny
               affirms
               that
               Dolphins
               keep
               themselves
               hid
               during
               the
               30
               Dog-days
               :
               at
               which
               he
               wonders
               the
               more
               because
               they
               can
               respire
               neither
               in
               the
               water
               nor
               upon
               the
               earth
               ,
               but
               partly
               in
               the
               air
               ,
               partly
               in
               the
               water
               .
               
               Moreover
               ,
               Experience
               shews
               ,
               that
               the
               Hyades
               or
               Pleiades
               (
               stars
               in
               the
               back
               of
               the
               Bull
               )
               have
               such
               a
               moist
               quality
               that
               they
               alwayes
               cause
               rain
               at
               their
               rising
               ,
               which
               happens
               in
               November
               ;
               as
               Arcturus
               never
               rises
               without
               bringing
               hail
               or
               tempest
               ;
               the
               Moon
               being
               full
               ,
               Oysters
               ,
               Muscles
               ,
               and
               the
               sap
               of
               Trees
               ,
               are
               so
               too
               ,
               and
               therefore
               being
               cut
               at
               this
               time
               they
               soon
               rot
               ;
               and
               Pliny
               counsels
               to
               cut
               them
               during
               the
               Dog-dayes
               ,
               when
               the
               heat
               of
               the
               season
               ha's
               dry'd
               up
               all
               their
               aqueous
               moisture
               ,
               which
               is
               the
               cause
               of
               their
               corrupting
               .
            
             
               The
               Second
               said
               ,
               That
               the
               vanity
               of
               Astrologers
               ,
               who
               have
               phancy'd
               monsters
               and
               sundry
               figures
               in
               Heaven
               ,
               and
               attributed
               imaginary
               effects
               to
               them
               ,
               the
               better
               to
               amuse
               mens
               minds
               with
               some
               resemblance
               of
               the
               truth
               ,
               hath
               also
               feign'd
               two
               dogs
               there
               ;
               one
               less
               ,
               consisting
               of
               two
               stars
               ;
               and
               another
               of
               eighteen
               ,
               the
               the
               greatest
               of
               which
               is
               the
               brightest
               in
               our
               Hemisphere
               ,
               and
               is
               in
               the
               tongue
               of
               this
               Dog
               ,
               whom
               the
               Greeks
               and
               Latins
               call
               Sirius
               ,
               and
               ascribe
               so
               much
               power
               to
               him
               ,
               that
               they
               conceive
               his
               conjunction
               with
               the
               Sun
               in
               the
               East
               causes
               the
               scorching
               heat
               of
               Summer
               ;
               yea
               ,
               the
               people
               of
               the
               Isle
               of
               Cea
               ,
               near
               Negropont
               ,
               as
               Cicero
               reports
               ,
               took
               their
               presages
               of
               the
               whole
               year
               from
               the
               rising
               of
               this
               star
               ,
               determining
               the
               same
               to
               be
               rainie
               ,
               in
               case
               this
               star
               appear'd
               obscure
               and
               and
               cloudy
               ;
               and
               the
               contrary
               .
               But
               this
               cannot
               be
               true
               ,
               as
               well
               in
               regard
               of
               the
               great
               distance
               of
               the
               fix'd
               stars
               ,
               which
               also
               being
               of
               the
               same
               substance
               cannot
               have
               contrary
               qualities
               ;
               as
               also
               by
               reason
               of
               the
               retrogradation
               of
               their
               sphere
               ,
               which
               hath
               a
               motion
               contrary
               to
               that
               of
               the
               First
               Mover
               ,
               namely
               ,
               from
               West
               to
               East
               ;
               which
               motion
               ,
               though
               insensible
               in
               few
               years
               ,
               yet
               amounts
               to
               much
               at
               the
               end
               of
               many
               Ages
               .
               As
               is
               justifi'd
               by
               the
               Dog-star
               ,
               which
               Ptolomy
               in
               the
               tables
               of
               his
               time
               places
               at
               18.
               degr
               .
               10.
               min.
               of
               
                 Gemini
                 ;
                 Alphonsus
              
               ,
               King
               of
               Castile
               ,
               at
               the
               4.
               degr
               .
               of
               Cancer
               ;
               and
               now
               't
               is
               found
               at
               9.
               degr
               .
               54.
               min.
               according
               to
               Tycho
               ,
               and
               at
               9.
               degr
               .
               30.
               min.
               according
               to
               Copernicus
               .
               Whereby
               it
               appears
               ,
               that
               after
               many
               years
               this
               star
               will
               be
               in
               the
               winter
               signes
               ,
               and
               that
               at
               the
               Creation
               it
               was
               in
               Aries
               at
               the
               Vernal
               Equinox
               ,
               and
               that
               ,
               consequently
               ,
               the
               Dog-dayes
               will
               be
               in
               the
               time
               of
               the
               greatest
               cold
               .
               In
               brief
               ,
               were
               there
               such
               power
               in
               this
               conjunction
               ,
               the
               Dog-dayes
               would
               be
               hot
               and
               burning
               ;
               and
               yet
               in
               some
               years
               they
               are
               cold
               and
               rainie
               :
               Which
               the
               Astrologers
               attributing
               to
               the
               several
               Aspects
               of
               Saturn
               ,
               or
               other
               cold
               stars
               ,
               see
               not
               that
               by
               weakning
               the
               force
               of
               some
               by
               others
               ,
               they
               subvert
               all
               .
               Wherefore
               the
               Dog-star
               is
               at
               present
               the
               sign
               ,
               but
               not
               the
               cause
               of
               hot
               dayes
               ;
               that
               is
               ,
               the
               hapning
               of
               this
               Constellation
               in
               the
               Summer
               signes
               ,
               and
               its
               conjunction
               with
               the
               Sun
               during
               hot
               weather
               ,
               ha's
               been
               erroniously
               believ'd
               the
               principal
               cause
               thereof
               ,
               which
               ,
               in
               my
               judgement
               ,
               is
               to
               be
               sought
               onely
               in
               the
               continuance
               of
               the
               Suns
               action
               during
               the
               Spring
               and
               half
               the
               Summer
               ,
               whereby
               the
               Air
               is
               hotter
               then
               when
               he
               was
               neerer
               us
               .
               So
               't
               is
               hotter
               at
               two
               a
               clock
               in
               the
               afternoon
               then
               at
               ten
               in
               the
               morning
               ,
               although
               the
               
               Sun
               be
               at
               the
               same
               distance
               ,
               yea
               ,
               then
               at
               noon
               ,
               although
               he
               be
               then
               nearest
               of
               all
               ;
               and
               we
               read
               that
               an
               Ambassador
               of
               
                 Presbyter
                 John
              
               dy'd
               with
               heat
               as
               he
               landed
               at
               Lisbone
               ,
               although
               the
               heat
               be
               not
               so
               great
               there
               as
               in
               his
               Country
               ,
               but
               of
               louger
               continuance
               .
               If
               it
               rains
               sometimes
               during
               the
               said
               season
               ,
               't
               is
               by
               reason
               of
               too
               great
               attraction
               of
               Vapours
               by
               the
               heat
               of
               the
               Sun
               ;
               as
               is
               seen
               in
               the
               torrid
               Zone
               ,
               where
               when
               the
               Sun
               is
               in
               the
               greatest
               Apogaeum
               it
               rains
               continually
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Longitude
               of
               the
               Dog-star
               (
               call'd
               by
               the
               Arabians
               Athabor
               )
               is
               at
               this
               day
               about
               the
               9.
               degr
               .
               of
               Cancer
               ,
               and
               its
               meridional
               latitude
               39.
               degr
               .
               and
               a
               half
               .
               Now
               the
               Ancients
               observing
               the
               greatest
               heat
               of
               the
               whole
               year
               to
               be
               commonly
               when
               the
               Sun
               is
               at
               the
               end
               of
               Cancer
               and
               beginning
               of
               Leo
               ,
               and
               at
               the
               same
               the
               Dog-star
               to
               rise
               with
               the
               Sun
               ,
               (
               which
               the
               Astronomers
               call
               the
               Cosmical
               Rising
               )
               nam'd
               those
               dayes
               Dog-dayes
               ,
               which
               begin
               with
               us
               about
               the
               two
               and
               twentieth
               of
               July
               :
               whether
               they
               believ'd
               the
               cause
               of
               this
               heat
               to
               be
               that
               star
               assisting
               the
               Sun
               ;
               or
               else
               ,
               according
               to
               their
               order
               of
               distinguishing
               seasons
               before
               years
               and
               moneths
               were
               regulated
               by
               the
               course
               of
               the
               Sun
               ,
               they
               denoted
               those
               dayes
               by
               the
               rising
               of
               this
               star
               ,
               conceiving
               that
               it
               did
               not
               change
               place
               any
               more
               then
               the
               other
               stars
               of
               the
               Firmament
               .
               As
               not
               onely
               the
               Poets
               ,
               but
               also
               Hippocrates
               ,
               distinguishes
               the
               four
               Seasons
               of
               the
               year
               by
               the
               rising
               and
               setting
               of
               the
               Pleiades
               and
               Arcturus
               .
               And
               thus
               the
               name
               of
               the
               day
               hath
               remain'd
               to
               these
               dayes
               ,
               although
               the
               star
               be
               not
               in
               the
               same
               place
               ,
               following
               Ages
               observing
               that
               besides
               the
               eight
               motions
               admitted
               by
               the
               Ancients
               in
               the
               Heavens
               ,
               namely
               ,
               of
               the
               seven
               Planets
               ,
               and
               the
               First
               Mover
               ,
               there
               's
               another
               peculiar
               to
               the
               starry
               Heaven
               ,
               which
               is
               finish'd
               ,
               according
               to
               some
               ,
               in
               36000
               years
               ,
               whereby
               it
               comes
               to
               pass
               that
               the
               Dog-star
               is
               no
               longer
               in
               the
               same
               place
               where
               it
               was
               at
               the
               first
               observation
               of
               these
               Dog-dayes
               .
               For
               't
               is
               about
               two
               thousand
               years
               since
               this
               star
               arose
               exactly
               with
               the
               Sun
               in
               the
               dayes
               which
               we
               call
               Canicular
               ;
               the
               heat
               whereof
               hath
               alwayes
               continu'd
               ;
               and
               yet
               the
               star
               hath
               pass'd
               forward
               ,
               and
               at
               this
               day
               rises
               not
               with
               the
               Sun
               till
               about
               the
               eighth
               of
               August
               ,
               when
               the
               Dog-dayes
               and
               strength
               of
               heat
               begins
               to
               expire
               .
               Since
               therefore
               the
               effect
               continues
               ,
               and
               the
               pretended
               cause
               exists
               not
               at
               that
               time
               ,
               as
               the
               Astronomical
               Tables
               justifie
               ,
               it
               follows
               that
               it
               is
               not
               the
               cause
               of
               that
               effect
               .
               Wherefore
               some
               have
               conceiv'd
               ,
               that
               the
               star
               which
               made
               the
               Dog-dayes
               ,
               was
               another
               star
               ,
               in
               the
               little
               Dog
               call'd
               Procyon
               .
               But
               this
               Procyon
               did
               not
               rise
               with
               the
               Sun
               ,
               in
               the
               dayes
               of
               the
               Ancients
               ,
               till
               about
               the
               beginning
               of
               July
               ,
               which
               is
               three
               weeks
               before
               the
               Dog-dayes
               ;
               which
               consequently
               cannot
               be
               attributed
               to
               the
               fix'd
               stars
               ,
               by
               reason
               of
               their
               particular
               motion
               ,
               which
               causes
               them
               to
               vary
               situation
               ;
               the
               Dog-star
               by
               its
               proper
               motion
               proceeding
               52.
               min.
               every
               year
               ,
               which
               make
               about
               1.
               degr
               .
               in
               70.
               years
               ,
               3.
               degr
               .
               in
               200.
               years
               ,
               and
               one
               sign
               in
               2000.
               
               Besides
               ,
               if
               the
               stars
               had
               any
               force
               ,
               the
               same
               would
               be
               
               sensible
               at
               their
               coming
               to
               the
               meridian
               of
               the
               place
               with
               the
               Sun
               ,
               then
               when
               they
               rise
               with
               him
               ,
               because
               their
               greatest
               strength
               is
               when
               they
               are
               under
               the
               meridian
               ,
               being
               then
               in
               their
               greatest
               elevation
               above
               the
               Horizon
               and
               nearest
               the
               Zenith
               ,
               and
               consequently
               ,
               most
               active
               as
               experience
               shews
               in
               the
               Sun.
               Therefore
               the
               true
               cause
               of
               the
               heat
               of
               Dog-dayes
               ,
               is
               ,
               because
               the
               Sun
               being
               towards
               the
               end
               of
               Cancer
               and
               the
               beginning
               of
               Leo
               ,
               we
               have
               more
               causes
               concurring
               together
               to
               produce
               heat
               then
               in
               any
               other
               season
               of
               the
               year
               ,
               namely
               ,
               the
               elevation
               of
               the
               Sun
               above
               the
               horizon
               ,
               the
               length
               of
               the
               days
               ,
               and
               shortness
               of
               the
               nights
               .
               For
               then
               the
               dayes
               are
               not
               sensibly
               diminish'd
               ,
               nor
               the
               nights
               sensibly
               encreas'd
               ;
               the
               Sun
               hath
               not
               yet
               suffer'd
               any
               considerable
               change
               in
               his
               altitude
               above
               the
               Horizon
               ;
               but
               above
               all
               the
               preparation
               of
               the
               earth
               ,
               which
               hath
               been
               heated
               during
               the
               three
               moneths
               of
               the
               Spring
               ,
               and
               a
               moneth
               and
               half
               of
               the
               Summer
               ,
               whereby
               all
               the
               aqueous
               humidity
               which
               refrigerates
               is
               dissipated
               ,
               and
               the
               heat
               so
               far
               impacted
               into
               the
               earth
               that
               the
               night
               it self
               is
               less
               cold
               then
               in
               any
               other
               season
               .
            
             
               The
               Fourth
               said
               ,
               As
               't
               is
               absurd
               to
               seek
               in
               the
               stars
               for
               causes
               of
               effects
               when
               we
               see
               them
               manifest
               in
               the
               qualities
               of
               inferior
               bodies
               ,
               and
               the
               various
               concourse
               of
               so
               many
               different
               natural
               causes
               :
               So
               't
               is
               stupidity
               to
               deny
               all
               virtue
               to
               those
               great
               superior
               orbs
               ,
               rejecting
               wise
               Antiquity
               and
               all
               the
               most
               learned
               judiciary
               Astrologers
               ,
               who
               ascribe
               a
               particular
               virtue
               to
               each
               star
               ,
               as
               to
               the
               Dog-star
               to
               heat
               and
               scorch
               the
               Air.
               Moreover
               ,
               the
               Divine
               
                 Hippocrates
                 ,
                 lib.
                 de
                 Affect
                 .
                 inter
                 Sect.
              
               5.
               affirms
               ,
               that
               the
               disease
               call'd
               Typhos
               happens
               commonly
               in
               Summer
               and
               in
               these
               Dog-dayes
               ,
               because
               it
               hath
               a
               power
               to
               stir
               the
               choler
               through
               the
               whole
               Body
               .
               And
               in
               his
               book
               
                 De
                 Aere
                 ,
                 locis
                 ,
                 &
                 aquis
                 ,
              
               he
               adds
               ,
               that
               the
               rising
               of
               the
               stars
               is
               diligently
               to
               be
               observ'd
               ,
               especially
               that
               of
               the
               Dog-star
               and
               some
               few
               others
               ,
               at
               which
               times
               diseases
               turn
               into
               other
               kinds
               ;
               for
               which
               reason
               he
               saith
               ,
               Aph.
               5.
               
               Sect.
               4.
               
               That
               purging
               is
               dangerous
               when
               the
               Dog-star
               rises
               ,
               and
               some
               while
               before
               .
            
             
               The
               Fifth
               said
               ,
               That
               all
               purging
               medicaments
               being
               hot
               ,
               t
               is
               no
               wonder
               if
               they
               are
               carefully
               to
               be
               manag'd
               during
               very
               hot
               weather
               ,
               in
               which
               there
               is
               a
               great
               dissipation
               of
               the
               spirits
               and
               strength
               ;
               so
               that
               our
               Bodies
               ,
               being
               then
               languid
               ,
               cannot
               be
               mov'd
               and
               agitated
               without
               danger
               .
               Not
               that
               the
               Dog-star
               contributes
               any
               thing
               thereunto
               ,
               but
               onely
               the
               heat
               of
               the
               season
               caus'd
               by
               the
               Sun
               ,
               which
               attracting
               from
               the
               centre
               to
               the
               circumference
               ,
               and
               purging
               from
               the
               circumference
               to
               the
               centre
               ,
               there
               are
               made
               two
               contrary
               motions
               ,
               enemies
               to
               Nature
               ;
               which
               is
               the
               cause
               that
               many
               fall
               then
               into
               fevers
               and
               fainting
               fits
               .
            
          
           
             
               II.
               Of
               the
               Mechanicks
               .
            
             
               Upon
               the
               Second
               Point
               't
               was
               said
               ,
               That
               as
               the
               object
               of
               the
               Mathematicks
               is
               two-fold
               ,
               either
               intellectual
               or
               sensible
               ,
               so
               there
               are
               two
               sorts
               of
               Mathematicks
               .
               Some
               consider
               their
               object
               simply
               ,
               
               and
               abstracted
               from
               all
               kind
               of
               matter
               ,
               namely
               ,
               Geometry
               and
               Arithmetick
               ;
               others
               consider
               it
               as
               conjoyn'd
               to
               some
               matter
               ,
               and
               they
               are
               six
               ,
               Astrology
               ,
               Perspective
               ,
               Geodaesie
               ,
               Canonick
               or
               Musick
               ,
               the
               Logistick
               and
               the
               Mechanick
               Art
               ,
               which
               is
               nothing
               less
               then
               what
               its
               name
               imports
               ,
               being
               otherwise
               the
               most
               admirable
               of
               all
               ;
               because
               it
               communicates
               motion
               ,
               which
               is
               the
               most
               exquisite
               effect
               of
               Nature
               .
               'T
               is
               divided
               into
               Organical
               ,
               which
               composes
               all
               instruments
               and
               engines
               of
               war
               ;
               sordid
               ,
               which
               makes
               utensils
               necessary
               to
               the
               uses
               of
               life
               ;
               and
               miraculous
               ,
               which
               performs
               strange
               and
               extraordinary
               things
               .
               'T
               is
               this
               which
               makes
               water
               ascend
               in
               the
               Pneumaticks
               ,
               whereof
               Hero
               writ
               a
               Treatise
               rendring
               the
               same
               melodious
               ,
               and
               resembling
               the
               singing
               of
               birds
               in
               the
               Hydraulicks
               .
               It
               makes
               use
               of
               the
               four
               Elements
               ,
               which
               are
               the
               causes
               of
               the
               motions
               of
               engines
               ,
               as
               of
               Fire
               in
               Granadoes
               ,
               Air
               in
               Artificial
               Fountains
               ,
               both
               Fire
               and
               Air
               by
               their
               compression
               ,
               which
               water
               not
               admitting
               ▪
               (
               since
               we
               see
               a
               vessel
               full
               of
               water
               can
               contain
               nothing
               more
               )
               its
               violence
               consists
               in
               its
               gravity
               when
               it
               descends
               from
               high
               places
               .
               The
               Earth
               is
               also
               the
               cause
               of
               motion
               by
               its
               gravity
               ,
               when
               't
               is
               out
               of
               Aequilibrium
               ,
               as
               also
               of
               rest
               when
               't
               is
               equally
               poiz'd
               ,
               as
               is
               seen
               in
               weights
               .
            
             
               The
               Second
               said
               ,
               The
               wit
               of
               Man
               could
               never
               preserve
               the
               dominion
               given
               him
               by
               God
               over
               other
               creatures
               without
               help
               of
               the
               Mechanicks
               ,
               but
               by
               this
               art
               he
               hath
               brought
               the
               most
               savage
               and
               rebellious
               Animals
               to
               his
               service
               .
               Moreover
               ,
               by
               help
               of
               mechanical
               inventions
               the
               four
               Elements
               are
               his
               slaves
               ,
               and
               as
               it
               were
               at
               his
               pay
               to
               do
               his
               works
               .
               Thus
               we
               see
               ,
               by
               means
               of
               the
               Hydraulicks
               or
               engines
               moving
               by
               water
               ,
               wheels
               ,
               and
               pumps
               ,
               are
               set
               continually
               at
               work
               ;
               the
               Wind
               is
               made
               to
               turn
               a
               Mill
               ,
               manag'd
               by
               the
               admirable
               Art
               of
               Navigation
               ,
               or
               employ'd
               to
               other
               uses
               by
               Aealipila's
               ;
               Fire
               ,
               the
               noblest
               of
               all
               Elements
               ,
               becomes
               the
               vassal
               of
               the
               meanest
               Artisans
               ,
               or
               serves
               to
               delight
               the
               sight
               by
               the
               pleasant
               inventions
               of
               some
               Ingineer
               ,
               or
               employes
               its
               violence
               to
               arm
               our
               thunders
               more
               powerfully
               then
               the
               ancient
               machines
               of
               Demetrius
               .
               The
               Earth
               is
               the
               Theatre
               of
               all
               these
               inventions
               ,
               and
               Archimedes
               boasted
               he
               could
               move
               that
               too
               ,
               had
               he
               place
               where
               to
               fix
               his
               engine
               .
               By
               its
               means
               the
               Sun
               descends
               to
               the
               Earth
               ,
               and
               by
               the
               artificial
               union
               of
               his
               rayes
               is
               enabled
               to
               effect
               more
               then
               he
               can
               do
               in
               his
               own
               sphere
               .
               The
               curiosity
               of
               man
               hath
               carry'd
               him
               even
               to
               Heaven
               by
               his
               Astrological
               Instrumens
               ;
               so
               that
               nothing
               is
               now
               done
               in
               that
               republick
               of
               the
               stars
               ,
               but
               what
               he
               knows
               and
               keeps
               in
               record
               .
            
             
               The
               Third
               said
               ,
               That
               since
               Arts
               need
               Instruments
               to
               perform
               their
               works
               ,
               they
               owe
               all
               they
               can
               do
               to
               the
               Mechanicks
               which
               supply
               them
               with
               utensils
               and
               inventions
               .
               'T
               was
               the
               Mechanicks
               which
               furnish'd
               the
               Smith
               with
               a
               hammer
               and
               an
               anvil
               ,
               the
               Carpenter
               with
               a
               saw
               and
               a
               wedge
               ,
               the
               Architect
               with
               a
               rule
               ,
               the
               Mason
               with
               a
               square
               ,
               the
               Geometrician
               with
               a
               compass
               ,
               the
               Astronomer
               with
               an
               astrolabe
               ,
               the
               Souldier
               with
               sword
               and
               
               musket
               ;
               in
               brief
               ,
               they
               have
               in
               a
               manner
               given
               man
               other
               hands
               .
               Hence
               came
               paper
               ,
               writing
               ,
               printing
               ,
               the
               mariner's
               box
               ,
               the
               gun
               in
               these
               latter
               ages
               ;
               and
               in
               the
               preceding
               ,
               the
               Helepoles
               ,
               or
               takecities
               ,
               flying
               bridges
               ,
               ambulatory
               towers
               ,
               rams
               ,
               and
               other
               engines
               of
               war
               ,
               which
               gives
               law
               to
               the
               world
               .
               Hence
               Archimedes
               easily
               drew
               a
               ship
               to
               him
               which
               all
               the
               strength
               of
               Sicily
               could
               not
               stir
               ,
               fram'd
               a
               heaven
               of
               glass
               in
               which
               all
               the
               celestial
               motions
               were
               to
               be
               seen
               ;
               according
               to
               which
               model
               ,
               the
               representation
               of
               the
               sphere
               remains
               to
               us
               at
               this
               day
               .
               Hence
               he
               burnt
               the
               Roman
               ships
               even
               in
               their
               harbour
               ,
               defended
               the
               City
               of
               Syracuse
               for
               a
               long
               time
               against
               the
               Roman
               Army
               ,
               conducted
               by
               the
               brave
               Marcellus
               .
               And
               ,
               indeed
               ,
               I
               wonder
               not
               that
               this
               great
               Archimedes
               was
               in
               so
               high
               in
               Reputaion
               .
               For
               if
               men
               be
               valued
               according
               to
               their
               strength
               ,
               is
               it
               not
               a
               miracle
               that
               one
               single
               man
               by
               help
               of
               mechanicks
               could
               lift
               as
               much
               as
               ten
               ,
               a
               hundred
               ,
               yea
               ,
               a
               thousand
               others
               ?
               And
               his
               pretension
               to
               move
               the
               whole
               Earth
               ,
               were
               a
               poynt
               given
               him
               out
               of
               it
               where
               to
               stand
               ,
               will
               not
               seem
               presumptuous
               ,
               though
               the
               supposition
               be
               impossible
               ,
               to
               such
               as
               know
               his
               screw
               without-end
               ,
               or
               of
               wheels
               plac'd
               one
               above
               another
               ;
               for
               by
               addition
               of
               new
               wheels
               the
               strength
               of
               the
               same
               might
               be
               so
               multiply'd
               ,
               that
               no
               humane
               power
               could
               resist
               it
               ;
               yea
               ,
               a
               child
               might
               by
               this
               means
               displace
               the
               whole
               City
               of
               Paris
               ,
               and
               France
               it self
               ,
               were
               it
               upon
               a
               moveable
               plane
               .
               But
               the
               greatest
               wonder
               is
               the
               simplicity
               of
               the
               means
               ,
               employ'd
               by
               this
               Queen
               of
               Arts
               to
               produce
               such
               excellent
               effects
               .
               For
               Aristotle
               ,
               who
               writ
               a
               book
               of
               mechanicks
               ,
               assignes
               no
               other
               principles
               thereof
               ,
               but
               the
               Lever
               ,
               its
               Hypomoclion
               ,
               or
               Support
               ,
               and
               a
               balance
               ,
               it
               being
               certain
               that
               of
               these
               three
               multiply'd
               ,
               proceed
               all
               Machines
               ,
               both
               Automata
               ,
               and
               such
               as
               are
               mov'd
               by
               force
               of
               wind
               ,
               fire
               ,
               water
               ,
               or
               animals
               ,
               as
               wind-mills
               ,
               water-mills
               ,
               horse-mills
               ,
               a
               turn-broch
               by
               smoak
               ,
               and
               as
               many
               other
               inventions
               as
               things
               in
               the
               world
               .
            
          
        
         
           
             CONFERENCE
             LXXXVII
             .
          
           
             
               I.
               Whether
               the
               Soul's
               Immortality
               is
               demonstrable
               by
               Natural
               Reasons
               .
               II.
               Whether
               Travel
               be
               necessary
               to
               an
               Ingenuous
               Man.
               
            
          
           
             
               I.
               Whether
               the
               Soul's
               Immortality
               is
               demonstrable
               by
               Natural
               Reasons
               .
            
             
               NAtural
               Philosophy
               considers
               natural
               bodies
               as
               they
               are
               subject
               to
               alteration
               ,
               and
               treats
               not
               of
               the
               Soul
               but
               so
               far
               as
               it
               informes
               the
               Body
               ,
               and
               either
               partakes
               ,
               or
               is
               the
               cause
               of
               such
               alteration
               .
               And
               therefore
               they
               are
               injust
               who
               require
               this
               Science
               to
               prove
               supernatural
               things
               ,
               as
               the
               Soul's
               Immortality
               is
               .
               Although
               its
               admirable
               effects
               ,
               the
               vast
               extent
               of
               its
               thoughts
               ,
               even
               beyond
               the
               imaginary
               spaces
               ,
               its
               manner
               of
               acting
               ,
               and
               vigor
               in
               old
               age
               ,
               the
               terrors
               of
               future
               judgement
               ,
               the
               satisfaction
               or
               
               remorse
               of
               Conscience
               ,
               and
               Gods
               Justice
               ,
               which
               not
               punishing
               all
               sins
               in
               this
               life
               presupposes
               another
               ,
               are
               sufficiently
               valid
               testimonies
               thereof
               ;
               should
               not
               the
               universal
               consent
               of
               heathens
               themselves
               ,
               (
               some
               of
               which
               have
               hastned
               their
               deaths
               to
               enjoy
               this
               immortality
               )
               and
               man
               's
               particular
               external
               shape
               ,
               infer
               the
               particular
               excellence
               of
               his
               internal
               form
               .
               So
               that
               by
               the
               Philosophical
               Maxime
               ,
               which
               requires
               that
               there
               be
               contraries
               in
               every
               species
               of
               things
               ,
               if
               the
               souls
               of
               beasts
               joyn'd
               to
               bodies
               die
               ,
               there
               must
               be
               others
               joyn'd
               to
               other
               bodies
               ,
               free
               from
               death
               when
               separated
               from
               the
               same
               .
               And
               the
               Harmony
               of
               the
               world
               which
               permits
               not
               things
               to
               pass
               from
               on
               extreme
               to
               another
               without
               some
               mean
               ,
               requires
               as
               that
               there
               are
               pure
               spirits
               and
               intelligences
               which
               are
               immortal
               ,
               and
               substances
               corporeal
               and
               mortal
               ,
               so
               there
               be
               a
               middle
               nature
               between
               these
               two
               ,
               Man
               ,
               call'd
               by
               the
               Platonists
               upon
               this
               account
               ,
               the
               horizon
               of
               the
               Universe
               ,
               because
               he
               serves
               for
               a
               link
               and
               medium
               uniting
               the
               hemisphere
               of
               the
               Angelical
               Nature
               with
               the
               inferior
               hemisphere
               of
               corporeal
               nature
               .
               But
               there
               is
               difference
               between
               that
               which
               is
               ,
               and
               that
               which
               may
               be
               demonstrated
               by
               Humane
               Reason
               ,
               which
               falls
               short
               in
               proving
               the
               most
               sensible
               things
               ,
               as
               the
               specifical
               proprieties
               of
               things
               ;
               and
               much
               less
               can
               it
               prove
               what
               it
               sees
               not
               ,
               or
               demonstrate
               the
               attribute
               of
               a
               subject
               which
               it
               sees
               not
               .
               For
               to
               prove
               the
               Immortality
               of
               the
               Soul
               ,
               't
               is
               requisite
               ,
               at
               least
               ,
               to
               know
               the
               two
               termes
               of
               this
               proportion
               ,
               The
               Soul
               is
               immortal
               .
               But
               neither
               of
               them
               is
               known
               to
               natural
               reason
               ;
               not
               immortality
               ,
               for
               it
               denotes
               a
               thing
               which
               shall
               never
               have
               end
               ;
               but
               infinitie
               surpasses
               the
               reach
               of
               humane
               wit
               which
               is
               finite
               .
               And
               the
               term
               ,
               Soul
               ,
               is
               so
               obscure
               that
               no
               Philosophy
               hath
               yet
               been
               able
               to
               determine
               truly
               ,
               whether
               it
               be
               a
               Spirit
               ,
               or
               something
               corporeal
               ,
               a
               substance
               or
               an
               accident
               ,
               single
               or
               triple
               .
            
             
               The
               Second
               said
               ,
               That
               every
               thing
               that
               is
               mortal
               and
               corruptible
               ,
               is
               such
               ,
               in
               that
               it
               hath
               in
               it self
               some
               cause
               of
               this
               corruption
               .
               All
               mortal
               bodies
               ,
               being
               compos'd
               of
               contrary
               ingredients
               ,
               have
               in
               themselves
               the
               principle
               of
               corruption
               ,
               from
               which
               as
               well
               simple
               bodies
               ,
               as
               the
               Elements
               and
               Heavens
               ,
               as
               Spirits
               and
               separate
               intelligences
               ,
               are
               free
               ;
               because
               a
               thing
               simple
               in
               its
               own
               nature
               cannot
               act
               upon
               it self
               by
               a
               destructive
               action
               ,
               though
               even
               those
               Spirits
               have
               but
               an
               arbitrary
               existence
               from
               their
               first
               cause
               on
               whom
               they
               depend
               .
               But
               in
               the
               first
               sence
               ,
               and
               of
               their
               own
               nature
               they
               are
               absolutely
               incorruptible
               ;
               for
               were
               they
               corruptible
               ,
               then
               must
               some
               new
               substance
               be
               generated
               out
               of
               that
               which
               is
               corrupted
               ,
               which
               is
               absurd
               ;
               because
               they
               are
               simple
               and
               free
               from
               composition
               ,
               and
               ,
               consequently
               ,
               from
               corruption
               .
               Now
               were
               reasonable
               Souls
               ,
               which
               are
               part
               of
               man
               (
               who
               is
               compounded
               of
               matter
               and
               form
               )
               again
               compounded
               of
               matter
               and
               form
               ,
               there
               would
               be
               a
               progression
               to
               infinity
               in
               causes
               ,
               which
               is
               contrary
               to
               natural
               reason
               .
               Moreover
               ,
               nothing
               is
               corrupted
               but
               by
               its
               contrary
               ,
               and
               therefore
               that
               which
               hath
               no
               contrary
               is
               free
               from
               corruption
               .
               But
               such
               is
               the
               
               rational
               soul
               which
               is
               so
               far
               from
               having
               any
               contrary
               ,
               that
               the
               most
               contrary
               things
               in
               Nature
               ,
               as
               habits
               and
               their
               privations
               ,
               being
               receiv'd
               in
               the
               Understanding
               ,
               are
               no
               longer
               opposites
               or
               enemies
               ,
               but
               friends
               and
               of
               the
               same
               nature
               ;
               whence
               the
               reason
               of
               contraries
               is
               alike
               ,
               and
               there
               is
               but
               one
               Science
               of
               them
               .
            
             
               The
               Third
               said
               ,
               That
               such
               as
               a
               thing
               is
               ,
               such
               is
               its
               action
               .
               A
               corporeal
               and
               material
               substance
               cannot
               produce
               an
               action
               which
               is
               not
               corporeal
               ;
               and
               an
               immaterial
               action
               owns
               no
               other
               principle
               but
               what
               is
               immaterial
               and
               incorruptible
               .
               Hence
               the
               same
               reasons
               which
               prove
               the
               souls
               of
               brutes
               mortal
               ,
               because
               their
               operations
               exceed
               not
               the
               bounds
               of
               the
               body
               ,
               and
               tend
               onely
               to
               self-preservation
               and
               sensible
               good
               ,
               conclude
               also
               ,
               though
               by
               a
               contrary
               sense
               ,
               for
               the
               immortality
               of
               the
               rational
               soul
               ,
               whose
               operations
               are
               spiritual
               and
               abstracted
               from
               the
               body
               .
               For
               ,
               nutrition
               ,
               concoction
               ,
               assimilation
               ,
               sense
               ,
               motion
               ,
               and
               other
               such
               actions
               ,
               being
               corporeal
               ,
               because
               terminated
               upon
               sensible
               and
               corporeal
               objects
               ,
               must
               consequently
               be
               produc'd
               by
               a
               faculty
               of
               the
               same
               nature
               corporeal
               and
               material
               .
               But
               the
               reasonable
               soul
               ,
               besides
               those
               actions
               which
               are
               common
               to
               it
               with
               those
               of
               beasts
               ,
               hath
               some
               peculiar
               and
               much
               more
               sublime
               ,
               as
               by
               the
               Intellect
               to
               understand
               eternal
               truths
               ,
               to
               affirm
               ,
               deny
               ,
               suspend
               its
               judgement
               ,
               compare
               things
               together
               ,
               abstract
               them
               from
               matter
               ,
               time
               ,
               place
               ,
               and
               all
               other
               sensible
               accidents
               ;
               by
               the
               will
               to
               love
               and
               embrace
               vertue
               in
               spight
               of
               the
               contrary
               inclinations
               of
               the
               sensitive
               appetite
               ,
               to
               do
               good
               actions
               though
               difficult
               ,
               to
               avoid
               the
               evil
               which
               flatters
               the
               senses
               ,
               and
               the
               like
               ;
               which
               actions
               being
               above
               the
               body
               and
               material
               objects
               cannot
               be
               produc'd
               but
               by
               an
               immaterial
               and
               incorruptible
               substance
               ,
               such
               as
               the
               reasonable
               soul
               is
               .
               Moreover
               ,
               since
               the
               soul
               can
               know
               all
               sorts
               of
               bodies
               ,
               it
               must
               (
               consequently
               )
               be
               exempt
               from
               all
               corporeal
               entity
               ,
               as
               the
               tongue
               to
               judge
               aright
               of
               sapours
               must
               have
               none
               ,
               and
               the
               eye
               to
               discern
               colours
               well
               .
            
             
               The
               Fourth
               said
               ,
               That
               Nature
               ,
               which
               makes
               nothing
               in
               vain
               ,
               hath
               imprinted
               in
               every
               thing
               a
               desire
               of
               its
               end
               whereof
               it
               is
               capable
               ,
               as
               appears
               by
               induction
               of
               all
               created
               Beings
               .
               Now
               the
               greatest
               desire
               of
               man
               is
               immortality
               ,
               whereunto
               he
               directs
               all
               his
               actions
               and
               intentions
               ;
               and
               therefore
               he
               must
               be
               capable
               of
               it
               .
               But
               since
               he
               cannot
               accomplish
               this
               end
               in
               this
               life
               ,
               as
               all
               other
               things
               do
               ,
               it
               must
               be
               in
               another
               ;
               without
               which
               not
               only
               good
               men
               would
               be
               more
               unhappy
               then
               wicked
               ,
               but
               ,
               in
               general
               ,
               the
               condition
               of
               men
               would
               be
               worse
               then
               that
               of
               beasts
               :
               if
               after
               having
               endur'd
               so
               many
               infelicities
               which
               brutes
               experience
               not
               ,
               the
               haven
               of
               our
               miseries
               were
               the
               annihilation
               of
               the
               noblest
               part
               of
               our selves
               .
               Yea
               ,
               if
               the
               soul
               could
               not
               subsist
               without
               the
               body
               ,
               its
               supream
               good
               should
               be
               in
               this
               life
               ,
               and
               in
               the
               pleasures
               of
               the
               body
               ,
               and
               its
               chiefest
               misery
               in
               afflictions
               and
               the
               exercises
               of
               vertue
               ;
               which
               is
               absurd
               .
               For
               whereas
               't
               is
               commonly
               objected
               ,
               that
               the
               soul
               cannot
               exercise
               
               its
               noblest
               functions
               but
               by
               help
               of
               corporeal
               organs
               rightly
               dispos'd
               ;
               and
               that
               when
               it
               is
               separated
               from
               those
               organs
               it
               can
               act
               no
               longer
               ,
               and
               consequently
               shall
               exist
               no
               more
               ,
               action
               and
               subsistence
               being
               convertible
               ;
               this
               is
               to
               take
               that
               for
               granted
               which
               is
               in
               controversie
               ,
               namely
               ,
               that
               the
               soul
               cannot
               act
               without
               the
               organs
               of
               the
               body
               ,
               when
               it
               is
               separated
               from
               the
               same
               ;
               since
               it
               operates
               sometimes
               more
               perfectly
               when
               't
               is
               freest
               from
               the
               senses
               ,
               as
               in
               Extasies
               ,
               burning
               Fevers
               ,
               in
               the
               night
               time
               ,
               and
               in
               old
               age
               .
            
             
               The
               Fifth
               said
               ,
               As
               in
               Architecture
               the
               principal
               piece
               of
               a
               building
               is
               the
               Foundation
               ;
               so
               the
               most
               necessary
               of
               a
               Science
               ,
               is
               to
               lay
               good
               Principles
               ;
               without
               which
               first
               establish'd
               ,
               all
               our
               Sciences
               are
               but
               conjectures
               ,
               and
               our
               knowledge
               but
               opinion
               .
               Now
               in
               order
               to
               judge
               whether
               the
               souls
               immortality
               be
               demonstrable
               by
               natural
               reasons
               ,
               't
               is
               to
               be
               enquir'd
               whether
               we
               can
               find
               the
               principles
               of
               this
               truth
               ,
               whose
               terms
               being
               known
               may
               be
               naturally
               clear
               and
               granted
               by
               all
               .
               The
               most
               ordinary
               are
               these
               .
               1.
               
               Every
               thing
               which
               is
               spiritual
               is
               incorruptible
               .
               2.
               
               That
               which
               is
               material
               is
               mortal
               .
               3.
               
               That
               which
               is
               immaterial
               is
               immortal
               .
               4.
               
               That
               which
               God
               will
               preserve
               eternally
               is
               immortal
               .
               5.
               
               A
               thing
               acts
               inasmuch
               as
               it
               exists
               ;
               and
               some
               other
               principles
               ,
               by
               which
               this
               so
               important
               verity
               seems
               but
               ill
               supported
               .
               For
               ,
               the
               first
               is
               not
               absolutely
               true
               ,
               since
               habits
               of
               grace
               ,
               and
               natural
               habits
               ,
               which
               are
               spiritual
               ,
               are
               annihilated
               and
               corrupted
               ,
               those
               by
               sin
               ,
               these
               by
               intermission
               of
               the
               actions
               which
               produc'd
               them
               .
               Then
               for
               the
               second
               ,
               't
               is
               notoriously
               false
               ,
               since
               not
               only
               the
               forms
               of
               the
               Elements
               which
               are
               material
               ,
               and
               the
               Elements
               themselves
               consider'd
               according
               to
               their
               whole
               extent
               ,
               but
               also
               the
               first
               matter
               ,
               are
               incorruptible
               and
               eternal
               ;
               and
               according
               to
               the
               opinion
               of
               many
               Doctors
               of
               the
               Church
               't
               is
               not
               an
               article
               of
               faith
               that
               the
               Angels
               are
               incorporeal
               ,
               although
               it
               be
               
                 de
                 fide
              
               that
               they
               are
               immortal
               ;
               to
               say
               nothing
               of
               igneous
               ,
               aerious
               demons
               ,
               and
               other
               corporeal
               genii
               of
               the
               Platonists
               .
               As
               for
               the
               third
               ,
               the
               actions
               of
               the
               understanding
               and
               the
               will
               are
               immaterial
               ,
               and
               nevertheless
               perish
               as
               soon
               as
               they
               are
               conceiv'd
               ;
               and
               the
               intentional
               species
               are
               not
               incorruptible
               ,
               though
               not
               compos'd
               either
               of
               matter
               or
               form
               :
               on
               the
               contrary
               ,
               the
               Heavens
               which
               are
               so
               compos'd
               ,
               are
               yet
               incorruptible
               .
               Whereby
               it
               appears
               that
               immortality
               depends
               on
               something
               else
               .
               As
               for
               the
               fourth
               ,
               't
               is
               as
               difficult
               to
               prove
               that
               God
               will
               eternally
               preserve
               reasonable
               souls
               ,
               as
               that
               they
               are
               immortal
               .
               And
               for
               the
               last
               ,
               't
               is
               certain
               that
               many
               things
               act
               above
               their
               reach
               and
               the
               condition
               of
               their
               nature
               ;
               since
               that
               which
               exists
               not
               ,
               as
               the
               end
               ,
               nevertheless
               acts
               by
               exciting
               the
               efficient
               cause
               ;
               motion
               begets
               heat
               which
               it self
               hath
               not
               ;
               and
               light
               ,
               a
               corporeal
               quality
               ,
               is
               mov'd
               in
               an
               instant
               which
               is
               the
               property
               of
               incorporeal
               substances
               ;
               as
               also
               the
               Sun
               ,
               which
               is
               inanimate
               ,
               produces
               animals
               more
               excellent
               then
               it self
               .
               Whereby
               it
               appears
               that
               the
               Principle
               
               which
               saith
               ,
               that
               the
               essence
               of
               every
               thing
               is
               discover'd
               by
               its
               operations
               ,
               is
               not
               universally
               true
               ,
               no
               more
               then
               all
               the
               rest
               ,
               which
               are
               propos'd
               without
               explication
               and
               before
               defining
               the
               terms
               under
               which
               they
               are
               compriz'd
               .
               For
               as
               't
               were
               ridiculous
               in
               a
               Geometrician
               to
               require
               any
               one
               to
               grant
               to
               him
               that
               a
               right
               line
               may
               be
               drawn
               from
               a
               point
               given
               to
               another
               point
               ,
               and
               a
               circle
               describ'd
               from
               any
               centre
               at
               any
               distance
               whatsoever
               ,
               or
               to
               receive
               for
               a
               principle
               that
               all
               right
               angles
               are
               equal
               ;
               unless
               he
               have
               before-hand
               explicated
               what
               he
               means
               by
               these
               terms
               of
               point
               ,
               line
               ,
               centre
               ,
               circle
               ,
               right
               angle
               and
               distance
               .
               So
               they
               are
               ridiculous
               who
               propose
               it
               for
               a
               principle
               ,
               that
               every
               spiritual
               or
               immaterial
               thing
               is
               incorruptible
               and
               immortal
               ,
               before
               having
               defin'd
               (
               as
               they
               cannot
               do
               )
               what
               is
               spiritual
               ,
               immaterial
               and
               immortal
               .
               Yea
               ,
               should
               these
               principles
               be
               granted
               to
               them
               ,
               't
               would
               lye
               upon
               them
               to
               shew
               by
               natural
               reasons
               that
               the
               rational
               soul
               is
               spiritual
               ,
               immaterial
               ,
               independent
               on
               the
               body
               in
               essence
               ,
               and
               not
               to
               suppose
               these
               things
               as
               true
               .
               And
               though
               it
               were
               granted
               them
               (
               which
               is
               very
               questionable
               )
               that
               the
               actions
               of
               men
               are
               of
               a
               higher
               degree
               then
               those
               of
               brutes
               ,
               it
               would
               not
               follow
               from
               thence
               ,
               that
               the
               reasonable
               soul
               is
               immortal
               and
               wholly
               abstracted
               from
               matter
               ,
               but
               only
               that
               't
               is
               of
               a
               superior
               and
               more
               sublime
               order
               ;
               as
               the
               phancy
               is
               a
               corporeal
               power
               as
               well
               as
               the
               sight
               ,
               though
               its
               actions
               are
               much
               more
               excellent
               in
               comparison
               of
               this
               external
               sense
               ,
               then
               the
               actions
               of
               the
               reasonable
               soul
               are
               in
               respect
               of
               the
               phancy
               which
               yields
               not
               much
               to
               it
               in
               its
               manner
               of
               acting
               .
               And
               yet
               they
               who
               write
               of
               the
               immortality
               of
               the
               soul
               ,
               take
               this
               for
               a
               ground
               ,
               and
               prove
               it
               by
               handsome
               congruities
               and
               probabilities
               ,
               but
               do
               not
               demonstrate
               it
               ,
               because
               't
               is
               a
               truth
               which
               though
               most
               certain
               is
               withall
               very
               obscure
               ,
               and
               may
               indeed
               be
               comprehended
               by
               faith
               which
               hath
               reveal'd
               it
               to
               us
               ,
               but
               is
               too
               remote
               from
               our
               senses
               to
               be
               demonstrated
               by
               natural
               and
               sensible
               reasons
               .
            
          
           
             
               II.
               Whether
               Travel
               be
               necessary
               to
               an
               ingenuous
               man.
               
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               That
               man
               is
               naturally
               as
               much
               delighted
               with
               motion
               ,
               as
               he
               is
               an
               enemy
               to
               rest
               :
               Because
               Being
               ,
               which
               he
               most
               desires
               ,
               consists
               in
               action
               ,
               which
               is
               a
               motion
               ;
               whereas
               rest
               is
               the
               cessation
               of
               actions
               ,
               and
               consequently
               an
               enemy
               of
               Being
               .
               'T
               is
               no
               wonder
               then
               that
               men
               are
               so
               desirous
               to
               travel
               ,
               which
               is
               a
               sort
               of
               motion
               ,
               since
               they
               are
               lead
               thereunto
               not
               only
               by
               the
               principles
               of
               their
               Being
               ,
               which
               they
               have
               common
               with
               other
               animals
               (
               amongst
               which
               the
               most
               disciplin'd
               ,
               as
               Elephants
               ,
               Storks
               ,
               Cranes
               ,
               Swallows
               and
               Bees
               ,
               change
               their
               climate
               from
               time
               to
               time
               )
               but
               also
               by
               the
               reason
               of
               their
               end
               and
               supream
               good
               which
               they
               find
               in
               travels
               .
               For
               since
               man's
               felicity
               in
               this
               life
               consists
               in
               knowledge
               ,
               as
               appears
               by
               the
               desire
               every
               one
               hath
               to
               know
               and
               to
               appear
               knowing
               ;
               and
               since
               the
               sight
               alone
               supplies
               more
               notions
               to
               the
               understanding
               then
               all
               the
               senses
               together
               ,
               which
               were
               all
               given
               to
               man
               in
               
               order
               to
               knowledge
               ;
               there
               is
               no
               more
               sure
               means
               of
               acquiring
               this
               supream
               good
               then
               by
               furnishing
               the
               sight
               continually
               with
               various
               species
               ,
               as
               travels
               do
               ,
               wherein
               new
               objects
               always
               occur
               ,
               which
               recreate
               the
               mind
               as
               much
               as
               like
               things
               disgust
               those
               that
               stir
               not
               from
               the
               same
               place
               ;
               the
               understanding
               ,
               like
               a
               consuming
               fire
               ,
               languishing
               when
               it
               wants
               new
               objects
               for
               its
               food
               .
               Hence
               the
               sight
               of
               the
               same
               place
               wearies
               us
               ,
               and
               the
               Civilians
               reckon
               it
               the
               first
               degree
               of
               servitude
               ,
               to
               hinder
               one's
               neighbour
               the
               sight
               of
               one's
               house
               .
               Indeed
               the
               soul
               is
               a
               perpetual
               motion
               ;
               as
               the
               heavenly
               intelligences
               are
               never
               in
               the
               same
               place
               ;
               but
               the
               earth
               ,
               the
               most
               worthless
               element
               ,
               remaining
               unmoveable
               is
               the
               emblem
               of
               souls
               ,
               like
               plants
               ,
               fastned
               to
               the
               same
               spot
               of
               ground
               where
               they
               took
               birth
               .
               Wherein
               they
               seem
               to
               derogate
               from
               the
               advantage
               attributed
               by
               the
               Stoicks
               to
               man
               ,
               when
               they
               say
               that
               he
               is
               a
               Citizen
               of
               the
               world
               ;
               whence
               Seneca
               saith
               ,
               Epist.
               28.
               
               I
               was
               not
               born
               to
               abide
               in
               one
               corner
               of
               the
               earth
               ,
               the
               whole
               world
               is
               my
               Country
               .
               The
               holy
               Scripture
               calls
               man's
               life
               a
               Pilgrimage
               ,
               whereas
               he
               who
               stirs
               not
               from
               one
               place
               sets
               up
               his
               habitation
               in
               it
               ,
               whom
               he
               ought
               to
               seek
               elsewhere
               .
               God
               would
               not
               have
               so
               much
               recommended
               strangers
               and
               travellers
               ,
               in
               the
               old
               Law
               ,
               which
               he
               not
               only
               forbids
               to
               use
               ill
               ,
               but
               also
               enjoyns
               to
               love
               as
               one's
               self
               .
               Exod.
               22.
               21.
               
               Levit.
               19.
               33.
               
               Nor
               would
               the
               Church
               have
               reckon'd
               the
               entertaining
               of
               Pilgrims
               and
               travellers
               among
               works
               of
               mercy
               ,
               but
               only
               the
               more
               to
               animate
               men
               to
               this
               honest
               and
               holy
               exercise
               .
               Wherefore
               not
               only
               ,
               with
               Pythagoras
               ,
               Travellers
               are
               in
               the
               guard
               of
               some
               God
               ,
               and
               amongst
               the
               most
               barbarous
               Nations
               under
               the
               publick
               faith
               and
               protection
               ;
               but
               also
               all
               Pagan
               Antiquity
               put
               them
               in
               the
               safe-guard
               of
               Jupiter
               the
               greatest
               of
               their
               Gods
               ,
               whom
               they
               call
               Hospitable
               .
            
             
               The
               Second
               said
               ,
               That
               travels
               are
               necessary
               ,
               either
               because
               they
               improve
               our
               knowledge
               or
               our
               virtues
               .
               But
               both
               these
               are
               very
               rare
               .
               Man's
               life
               is
               short
               ,
               objects
               of
               knowledge
               are
               many
               ;
               and
               we
               must
               rely
               upon
               the
               unanimous
               testimony
               of
               others
               for
               many
               things
               .
               And
               if
               men
               became
               more
               vertuous
               by
               frequenting
               with
               sundry
               Nations
               ;
               then
               the
               ancient
               Hermits
               took
               a
               wrong
               course
               in
               hiding
               themselves
               in
               Desarts
               and
               Cloisters
               ,
               to
               find
               virtue
               there
               .
               For
               as
               for
               moral
               Prudence
               ,
               motion
               and
               change
               of
               place
               is
               wholly
               contrary
               to
               it
               ,
               as
               rest
               is
               the
               cause
               of
               it
               ,
               and
               the
               cube
               was
               sometimes
               the
               Hieroglyphick
               of
               it
               .
               Moreover
               ,
               since
               the
               inclinations
               follow
               the
               temper
               (
               which
               is
               also
               diversifi'd
               by
               various
               climates
               )
               they
               who
               never
               stay
               in
               one
               Country
               ,
               but
               continually
               change
               climates
               ,
               acquire
               habits
               and
               manners
               ,
               become
               inconstant
               ,
               flitting
               and
               imprudent
               :
               were
               they
               not
               oblig'd
               to
               live
               after
               the
               fashion
               of
               the
               Country
               they
               reside
               in
               ,
               at
               Rome
               as
               they
               do
               at
               Rome
               ;
               and
               because
               our
               nature
               is
               more
               inclinable
               to
               evil
               then
               to
               good
               ,
               they
               suffer
               themselves
               more
               easily
               to
               be
               carri'd
               to
               vice
               then
               to
               virtue
               ,
               of
               which
               they
               meet
               but
               few
               examples
               :
               Which
               mov'd
               Lycurgus
               to
               forbid
               his
               Citizens
               
               to
               travel
               or
               retain
               strangers
               above
               24
               hours
               in
               their
               City
               ,
               for
               fear
               the
               contagion
               of
               vice
               should
               come
               to
               corrupt
               the
               good
               manners
               of
               the
               Lacedemonians
               ,
               as
               happen'd
               a
               long
               time
               after
               ,
               when
               forgetting
               his
               precepts
               they
               gave
               entrance
               to
               barbarians
               ,
               and
               other
               Nations
               ,
               who
               infected
               and
               corrupted
               their
               City
               .
               And
               the
               Laws
               deny
               strangers
               the
               power
               of
               making
               wills
               and
               bequests
               ,
               and
               such
               other
               priviledges
               ,
               which
               they
               seem
               also
               to
               have
               renounc'd
               ,
               by
               separating
               themselves
               from
               the
               community
               of
               their
               Country-men
               .
               Yea
               ,
               if
               we
               believe
               the
               Philosopher
               they
               are
               no
               longer
               men
               being
               separated
               from
               humane
               society
               ,
               as
               a
               part
               separated
               from
               the
               body
               is
               no
               longer
               a
               part
               of
               it
               .
               And
               the
               ingratitude
               of
               these
               wanderers
               to
               their
               own
               Country
               is
               justly
               punishable
               ,
               since
               they
               frustrate
               it
               of
               those
               services
               which
               they
               are
               oblig'd
               by
               right
               of
               their
               birth
               to
               pay
               to
               it
               :
               but
               in
               requital
               for
               the
               same
               they
               have
               a
               Proverb
               against
               them
               ,
               That
               a
               rolling
               stone
               gathers
               no
               moss
               ,
               they
               little
               improve
               their
               fortunes
               .
            
             
               The
               Third
               said
               ,
               Every
               Nation
               produces
               not
               every
               thing
               ;
               and
               all
               climates
               have
               inhabitants
               excelling
               in
               some
               particulars
               .
               Since
               therefore
               there
               's
               no
               such
               learning
               as
               by
               examples
               ,
               and
               travels
               afford
               the
               most
               ,
               it
               follows
               that
               it
               's
               necessary
               for
               an
               ingenuous
               man
               to
               survey
               foreign
               manners
               ,
               institutions
               ,
               customs
               ,
               laws
               ,
               religions
               ,
               and
               such
               other
               things
               upon
               which
               moral
               prudence
               is
               superstructed
               .
               Whence
               Homer
               calls
               his
               wise
               Vlysses
               ,
               the
               Traveller
               ,
               and
               Visiter
               of
               Cities
               .
               Moreover
               ,
               't
               was
               practis'd
               in
               all
               ages
               not
               only
               by
               our
               ancient
               Nobility
               under
               the
               name
               of
               Knights
               errant
               ,
               but
               also
               by
               the
               greatest
               personages
               of
               antiquity
               ,
               
                 Pythagoras
                 ,
                 Socrates
                 ,
                 Plato
                 ,
                 Pliny
                 ,
                 Hippocrates
                 :
              
               and
               we
               ow
               to
               the
               Voyages
               of
               
                 Columbus
                 ,
                 Vesputius
                 ,
                 Magellane
              
               ,
               and
               some
               others
               ,
               the
               discovery
               of
               America
               ,
               and
               other
               new
               Lands
               formerly
               unknown
               ;
               and
               abundance
               of
               Drugs
               and
               Medicaments
               ,
               especially
               Gold
               and
               Silver
               ,
               before
               so
               rare
               ;
               not
               to
               mention
               the
               commodities
               of
               commerce
               which
               cannot
               be
               had
               without
               Voyages
               .
            
             
               The
               Fourth
               said
               ,
               That
               for
               seven
               vagabond
               errant
               Stars
               all
               the
               rest
               of
               the
               firmament
               are
               fix'd
               and
               stable
               ,
               sending
               no
               malignant
               influence
               upon
               the
               earth
               as
               the
               Planets
               do
               .
               And
               the
               Scripture
               represents
               Satan
               to
               us
               as
               a
               Traveller
               ,
               when
               he
               answers
               God
               in
               Job
               to
               the
               question
               whence
               he
               came
               ,
               I
               come
               from
               going
               to
               and
               fro
               in
               the
               earth
               ,
               and
               from
               walking
               up
               and
               down
               in
               it
               .
            
             
               The
               Fifth
               said
               ,
               We
               must
               distinguish
               persons
               ,
               places
               ,
               times
               ,
               and
               other
               circumstances
               pertaining
               to
               voyages
               .
               For
               if
               you
               except
               Embassies
               ,
               in
               which
               the
               good
               of
               the
               State
               drowns
               all
               other
               considerations
               ,
               those
               that
               would
               travel
               must
               be
               young
               and
               strong
               ,
               rich
               ,
               and
               well
               born
               ,
               to
               get
               any
               good
               by
               their
               travels
               ;
               otherwise
               they
               will
               be
               but
               like
               sick
               persons
               who
               receive
               no
               ease
               ,
               but
               rather
               inconvenience
               ,
               by
               tumbling
               and
               stirring
               ;
               the
               injudicious
               and
               imprudent
               returning
               commonly
               worse
               then
               they
               went
               ,
               because
               they
               distract
               their
               minds
               here
               and
               there
               .
               Of
               which
               one
               troubled
               with
               the
               same
               disease
               of
               travelling
               ,
               asking
               
               Socrates
               the
               reason
               ,
               he
               answer'd
               him
               that
               't
               was
               because
               he
               did
               not
               leave
               himself
               behind
               when
               he
               chang'd
               place
               ,
               and
               that
               he
               ought
               to
               change
               his
               mind
               and
               not
               the
               air
               in
               order
               to
               become
               wise
               ;
               it
               being
               impossible
               but
               he
               that
               is
               a
               fool
               in
               one
               Country
               ,
               can
               become
               wise
               by
               passing
               Seas
               and
               running
               from
               one
               Province
               to
               another
               .
               As
               for
               places
               ,
               't
               is
               certain
               ,
               that
               before
               the
               voyages
               of
               Italy
               ,
               and
               some
               other
               climates
               ,
               the
               disease
               of
               Naples
               and
               other
               worse
               things
               were
               not
               only
               not
               so
               much
               as
               heard
               ;
               but
               most
               contagious
               diseases
               have
               by
               this
               means
               been
               transfer'd
               into
               the
               remotest
               Countries
               .
               So
               that
               if
               ever
               it
               were
               reasonable
               for
               a
               man
               to
               be
               wise
               at
               another's
               cost
               ,
               't
               is
               in
               the
               matter
               of
               travels
               ;
               in
               which
               those
               that
               have
               perform'd
               most
               ,
               commonly
               bring
               home
               no
               other
               fruit
               but
               a
               troublesome
               talkativeness
               ,
               wherewith
               they
               tire
               peoples
               ears
               ,
               and
               a
               sad
               remembrance
               of
               what
               they
               have
               suffer'd
               .
            
          
        
         
           
             CONFERENCE
             LXXXVIII
             .
          
           
             
               I.
               Which
               is
               the
               best
               sect
               of
               Philosophers
               .
               II.
               Whence
               comes
               the
               diversity
               of
               proper
               names
               .
            
          
           
             
               I.
               Which
               is
               the
               best
               Sect
               of
               Philosophers
               .
            
             
               ONe
               of
               the
               greatest
               signs
               of
               the
               defects
               of
               the
               humane
               mind
               ,
               is
               that
               he
               seldom
               accomplishes
               his
               designs
               ,
               and
               often
               mistakes
               false
               for
               true
               .
               Hence
               ariseth
               the
               incertainty
               and
               variety
               in
               his
               judgements
               .
               For
               as
               there
               is
               but
               one
               straight
               line
               from
               one
               point
               to
               another
               ,
               so
               if
               our
               judgements
               were
               certain
               they
               would
               be
               always
               alike
               ,
               because
               Truth
               is
               one
               ,
               and
               conformable
               to
               it self
               ;
               whereas
               ,
               on
               the
               contrary
               ,
               Error
               is
               always
               various
               .
               This
               variety
               is
               of
               two
               sorts
               ,
               one
               of
               the
               thing
               ,
               the
               other
               of
               the
               way
               to
               attain
               it
               .
               For
               men
               were
               no
               sooner
               secur'd
               from
               the
               injuries
               of
               the
               air
               ,
               and
               provided
               for
               the
               most
               urgent
               necessities
               of
               the
               body
               ,
               but
               they
               divided
               themselves
               into
               two
               bands
               .
               Some
               following
               outward
               sense
               contented
               themselves
               with
               the
               present
               .
               Others
               would
               seek
               the
               causes
               of
               effects
               which
               they
               admir'd
               ,
               that
               is
               to
               say
               ,
               Philosophize
               .
               But
               in
               this
               inquisition
               they
               became
               of
               different
               judgements
               ;
               some
               conceiving
               the
               truth
               already
               found
               ,
               others
               thinking
               it
               could
               never
               be
               found
               ,
               and
               others
               labouring
               in
               search
               of
               it
               ,
               who
               seem
               to
               have
               most
               right
               to
               the
               name
               of
               Philosophers
               .
               The
               diversity
               of
               the
               way
               to
               arrive
               to
               this
               truth
               is
               no
               less
               .
               For
               according
               as
               any
               one
               was
               prone
               to
               vice
               or
               vertue
               ,
               humility
               or
               pride
               (
               the
               probable
               cause
               of
               diversity
               of
               Sects
               )
               he
               establish'd
               one
               sutable
               to
               his
               own
               inclination
               ,
               to
               judge
               well
               of
               which
               ,
               a
               man
               must
               be
               of
               no
               party
               ,
               or
               ,
               at
               least
               ,
               must
               love
               the
               interest
               of
               truth
               most
               of
               all
               .
               But
               the
               question
               is
               ,
               which
               is
               Truth
               ;
               no
               doubt
               that
               which
               comes
               neerest
               the
               Judge's
               sentiment
               ,
               and
               has
               gain'd
               his
               favour
               ,
               as
               Venus
               did
               the
               good
               will
               
               of
               Paris
               .
               And
               because
               the
               goodness
               of
               a
               thing
               consists
               in
               its
               sutableness
               ,
               the
               contemplative
               man
               will
               judge
               Plato's
               Philosophy
               better
               then
               that
               of
               Socrates
               ,
               which
               one
               delighted
               with
               action
               and
               the
               exercise
               of
               vertues
               will
               prefer
               before
               all
               others
               ;
               the
               indifferent
               will
               give
               the
               preeminence
               to
               that
               of
               the
               Peripateticks
               who
               have
               conjoyn'd
               contemplation
               with
               action
               .
               And
               yet
               ,
               speaking
               absolutely
               ,
               't
               is
               impossible
               to
               resolve
               which
               is
               the
               best
               of
               all
               .
               For
               as
               we
               cannot
               know
               which
               is
               the
               greatest
               of
               two
               lines
               but
               by
               comparing
               them
               to
               some
               known
               magnitude
               ;
               So
               neither
               can
               we
               judge
               which
               is
               the
               best
               Sect
               of
               Philosophers
               ,
               unless
               it
               be
               agreed
               wherein
               the
               goodness
               of
               Philosophy
               consider'd
               absolutely
               consists
               .
               Now
               't
               is
               hard
               to
               know
               what
               this
               goodness
               is
               ,
               unless
               we
               will
               say
               't
               is
               God
               himself
               ,
               who
               as
               he
               is
               the
               measure
               of
               all
               beings
               ,
               so
               he
               is
               the
               rule
               of
               their
               goodness
               .
               So
               that
               the
               best
               Philosophy
               will
               be
               that
               which
               comes
               neerest
               that
               Supream
               Goodness
               ,
               as
               Christian
               Philosophy
               doth
               ,
               which
               consists
               in
               the
               knowledge
               of
               one's
               self
               and
               the
               solid
               practice
               of
               vertues
               ,
               which
               also
               was
               that
               of
               S.
               Paul
               who
               desir'd
               to
               nothing
               but
               Jesus
               ,
               and
               him
               crucifi'd
               ;
               which
               he
               calls
               the
               highest
               wisdom
               ,
               although
               it
               appear
               folly
               in
               the
               eyes
               of
               men
               .
            
             
               The
               Second
               said
               ,
               That
               the
               first
               and
               ancientest
               Philosophy
               is
               that
               of
               the
               Hebrews
               ,
               call'd
               Cabala
               ,
               which
               they
               divided
               into
               that
               of
               Names
               or
               Schemot
               ,
               and
               of
               things
               call'd
               by
               them
               Sephiroth
               .
               Whose
               excellency
               Josephus
               ,
               against
               Appion
               ,
               proves
               ,
               because
               all
               other
               Philosophies
               have
               had
               Sects
               ,
               but
               this
               always
               remain'd
               the
               same
               ,
               and
               would
               lose
               its
               name
               if
               it
               were
               not
               transmitted
               from
               Father
               to
               Son
               in
               its
               integrity
               .
               'T
               was
               from
               this
               Cabala
               that
               Pythagoras
               ,
               and
               Plato
               sirnamed
               
                 Moses
                 Atticus
              
               ,
               took
               their
               Philosophy
               ,
               which
               they
               brought
               into
               Greece
               ;
               as
               't
               was
               from
               the
               Indian
               Brachmans
               and
               Gymnosophists
               that
               Pythagoras
               took
               his
               Metempsychosis
               and
               abstinence
               from
               women
               and
               animals
               ;
               and
               learn'd
               weights
               and
               measures
               formerly
               unknown
               in
               Greece
               .
               Some
               of
               these
               Indian
               Philosophers
               use
               to
               stand
               upon
               one
               foot
               all
               day
               beholding
               the
               Sun
               ,
               and
               had
               so
               great
               respect
               for
               every
               thing
               indu'd
               with
               a
               soul
               ,
               that
               they
               bought
               birds
               and
               other
               animals
               ,
               and
               if
               any
               were
               sick
               kept
               them
               in
               hospitals
               till
               they
               were
               cur'd
               ,
               and
               then
               set
               them
               free
               .
               The
               Persians
               likewise
               had
               their
               Magi
               ,
               the
               Egyptians
               their
               Priests
               ,
               the
               Chaldeans
               and
               Babylonians
               their
               Astrologers
               and
               Sooth-sayers
               ;
               the
               Gaules
               their
               Druyds
               and
               Bards
               .
               But
               the
               Greeks
               had
               more
               plenty
               and
               variety
               then
               any
               .
               Their
               ancientest
               Philosophy
               was
               that
               of
               
                 Musaeus
                 ,
                 Linus
                 ,
                 Orpheus
                 ,
                 Hesiod
                 ,
                 Homer
                 ,
              
               who
               cover'd
               the
               Science
               of
               natural
               and
               supernatural
               things
               under
               the
               veil
               of
               Poetry
               and
               Fiction
               ,
               till
               the
               time
               of
               Pherecydes
               ,
               the
               master
               of
               Pythagoras
               ,
               who
               first
               writ
               the
               same
               in
               Prose
               .
               Their
               Philosophers
               may
               be
               distinguish'd
               according
               to
               the
               diversity
               of
               subjects
               whereof
               they
               treat
               ,
               whence
               they
               who
               amuz'd
               themselves
               about
               ratiocination
               were
               nam'd
               Logicians
               ,
               the
               first
               of
               whom
               was
               Zeno.
               They
               who
               contemplated
               Nature
               ,
               Naturalists
               ,
               the
               first
               of
               whom
               was
               Thales
               ;
               they
               who
               soar'd
               to
               
               supernatural
               speculations
               ,
               Metaphysitians
               ,
               wherein
               Aristotle
               excell'd
               ;
               those
               who
               regulated
               manners
               ,
               Moralists
               ,
               of
               whom
               Socrates
               was
               the
               principal
               ,
               who
               was
               the
               son
               of
               a
               Sculptor
               and
               a
               Midwise
               .
               But
               their
               principal
               division
               is
               of
               their
               different
               Sects
               ,
               which
               ,
               though
               in
               great
               number
               ,
               may
               be
               reduc'd
               to
               these
               following
               I.
               The
               Academick
               ,
               so
               called
               of
               the
               place
               where
               't
               was
               taught
               ,
               so
               famous
               ,
               that
               all
               places
               destinated
               to
               instruction
               in
               Liberal
               Sciences
               retain
               the
               same
               name
               at
               this
               day
               .
               'T
               was
               divided
               into
               three
               ,
               namely
               ,
               the
               old
               Academy
               ,
               whereof
               Socrates
               and
               Plato
               were
               authors
               ;
               the
               middle
               ,
               which
               ow'd
               its
               institution
               to
               Archesilaus
               ,
               author
               of
               the
               famous
               Epoche
               ,
               or
               suspension
               of
               judgement
               concerning
               all
               things
               ,
               whom
               for
               that
               reason
               Tertullian
               calls
               Master
               of
               Ignorance
               ;
               and
               the
               new
               founded
               by
               Carneades
               and
               Lacides
               ,
               who
               held
               that
               there
               is
               something
               true
               ,
               but
               't
               was
               incomprehensible
               ,
               which
               was
               almost
               the
               same
               Sect
               with
               the
               Scepticks
               and
               Pyrrhoneans
               .
               II.
               The
               Cyrenaick
               introduc'd
               by
               Aristippus
               the
               Cyrenian
               ,
               disciple
               of
               Socrates
               ,
               who
               first
               took
               money
               for
               teaching
               others
               ,
               and
               held
               it
               as
               one
               of
               his
               principal
               maximes
               ,
               not
               to
               refuse
               any
               pleasure
               which
               presented
               it self
               to
               him
               ,
               yet
               not
               to
               seek
               it
               .
               III.
               The
               Magarian
               ,
               establish'd
               by
               Euclides
               of
               Magara
               ,
               which
               proceeded
               by
               interrogations
               .
               IV.
               The
               Cynick
               ,
               founded
               by
               Antisthenes
               ,
               Master
               to
               Diogenes
               ,
               and
               Menippus
               .
               V.
               The
               Stoick
               ,
               whereof
               
                 Zeno
                 Cyttiensis
              
               ,
               Auditor
               of
               Crates
               the
               Cynick
               ,
               was
               author
               .
               VI.
               The
               Epicurean
               ,
               of
               Epicurus
               the
               Athenian
               ,
               who
               conceiv'd
               that
               every
               thing
               was
               made
               by
               chance
               ,
               and
               that
               the
               chief
               good
               consisted
               in
               pleasure
               ,
               some
               say
               of
               the
               body
               ,
               others
               of
               the
               mind
               .
               VII
               .
               The
               Peripatetick
               ,
               instituted
               by
               Aristotle
               .
               'T
               would
               be
               endless
               to
               relate
               the
               extravagances
               of
               all
               particular
               persons
               .
               But
               I
               conceive
               that
               of
               the
               Cynicks
               was
               the
               most
               dishonest
               ;
               that
               of
               the
               Stoicks
               ,
               most
               majestical
               ;
               that
               of
               the
               Epicureans
               ,
               most
               blameable
               ;
               that
               of
               Aristotle
               ,
               most
               honourable
               ;
               that
               of
               the
               Academicks
               most
               safe
               ;
               that
               of
               the
               Pyrrhoneans
               or
               Scepticks
               the
               most
               easie
               .
               For
               as
               't
               is
               not
               very
               creditable
               ;
               so
               nothing
               is
               easier
               when
               any
               thing
               is
               ask'd
               of
               us
               then
               to
               say
               that
               we
               are
               incertain
               of
               it
               ,
               instead
               of
               answering
               with
               certainty
               ,
               or
               else
               to
               say
               that
               we
               know
               nothing
               of
               it
               ;
               since
               to
               know
               our
               ignorance
               of
               a
               thing
               is
               not
               to
               be
               wholly
               ignorant
               of
               it
               .
            
             
               The
               Third
               said
               ,
               That
               the
               Sect
               of
               the
               Scepticks
               had
               more
               followers
               then
               any
               other
               ,
               (
               doubters
               being
               incomparably
               more
               numerous
               then
               Doctors
               )
               and
               is
               the
               more
               likely
               to
               be
               true
               .
               For
               compare
               a
               
                 Gorgias
                 Leontinus
              
               ,
               or
               other
               Sophister
               of
               old
               time
               ,
               or
               one
               of
               the
               most
               vers'd
               in
               Philosophy
               in
               this
               age
               ,
               who
               glory
               of
               knowing
               all
               ,
               and
               of
               resolving
               all
               questions
               propounded
               ,
               with
               a
               Pyrrhonean
               ;
               the
               first
               will
               torture
               his
               wit
               into
               a
               thousand
               postures
               ,
               to
               feigen
               and
               perswade
               to
               the
               hearers
               what
               himself
               knows
               not
               ,
               and
               by
               distinctions
               cast
               dust
               in
               their
               eyes
               ,
               as
               the
               Cuttle-fish
               vomits
               Ink
               to
               soil
               the
               water
               when
               it
               finds
               it self
               caught
               .
               On
               the
               contrary
               ,
               the
               Sceptick
               will
               freely
               confess
               the
               
               debt
               ,
               and
               whether
               you
               convince
               him
               or
               not
               ,
               will
               always
               shew
               that
               he
               has
               reason
               to
               doubt
               .
               Nevertheless
               ,
               though
               this
               Sect
               be
               the
               easiest
               ,
               't
               is
               not
               in
               every
               thing
               the
               truest
               .
               For
               as
               't
               is
               temerity
               and
               intolerable
               arrogance
               to
               pronounce
               sentence
               confidently
               upon
               things
               which
               are
               hid
               to
               us
               ,
               and
               whereof
               we
               have
               not
               any
               certain
               knowledge
               ,
               as
               the
               quadrature
               of
               the
               circle
               ,
               the
               duplication
               of
               the
               cube
               ,
               the
               perpetual
               motion
               ,
               the
               Philosophers
               Stone
               ;
               so
               't
               is
               too
               gross
               stupidity
               to
               doubt
               of
               the
               existence
               of
               things
               ,
               to
               judge
               whereof
               we
               need
               no
               other
               help
               but
               perfect
               senses
               ;
               as
               that
               it
               is
               this
               day
               when
               the
               Sun
               shines
               ,
               that
               the
               fire
               burns
               ,
               and
               that
               the
               whole
               is
               greater
               then
               its
               parts
               .
            
             
               The
               Fourth
               said
               ,
               That
               Philosophy
               being
               the
               desire
               of
               Wisdom
               ,
               or
               rather
               Wisdom
               it self
               ,
               which
               is
               nothing
               else
               but
               a
               store
               of
               all
               the
               virtues
               Intellectual
               and
               Moral
               ;
               that
               is
               the
               perfectest
               Philophy
               which
               renders
               those
               addicted
               to
               it
               ,
               most
               sure
               in
               their
               knowledge
               ,
               and
               inclin'd
               to
               virtue
               .
               And
               because
               there
               was
               never
               sect
               but
               had
               some
               defect
               ,
               neither
               in
               the
               theory
               or
               the
               practice
               ,
               the
               best
               of
               all
               is
               not
               to
               be
               any
               ,
               but
               to
               imitate
               the
               Bee
               ,
               and
               gather
               what
               is
               good
               of
               each
               sort
               ,
               without
               espousing
               it
               ;
               which
               was
               the
               way
               of
               Potamon
               of
               Alexandria
               ,
               who
               ,
               as
               
                 Diogenes
                 Laertius
              
               records
               ,
               founded
               a
               Sect
               call'd
               Elective
               ,
               which
               allow'd
               every
               one
               to
               choose
               what
               was
               best
               in
               all
               Philosophies
               .
               'T
               is
               also
               the
               way
               that
               Aristotle
               held
               in
               all
               his
               Philosophy
               ,
               especially
               ,
               in
               his
               Physicks
               and
               Politicks
               ,
               which
               are
               nothing
               but
               a
               collection
               of
               opinions
               of
               the
               Ancients
               ;
               amongst
               whom
               he
               hath
               often
               taken
               whole
               pages
               out
               of
               Hippocrates
               ,
               though
               he
               name
               him
               not
               .
               Nor
               are
               we
               more
               oblig'd
               to
               embrace
               Aristotle's
               Philosophy
               then
               he
               did
               that
               of
               his
               Predecessors
               ;
               it
               being
               free
               for
               us
               to
               frame
               one
               out
               of
               his
               precepts
               ,
               those
               of
               
                 Raimond
                 Lully
                 ,
                 Ramus
              
               ,
               and
               all
               others
               .
            
             
               The
               Fifth
               said
               ,
               That
               amongst
               all
               sects
               the
               most
               excellent
               ,
               as
               also
               the
               most
               severe
               ,
               is
               that
               of
               the
               Stoicks
               ,
               whom
               Seneca
               ranks
               as
               much
               above
               other
               Philosophers
               ,
               as
               men
               above
               women
               .
               Their
               manner
               of
               discoursing
               and
               arguing
               was
               so
               exquisite
               ,
               that
               if
               the
               Gods
               ,
               said
               one
               ,
               would
               reason
               with
               men
               ,
               they
               would
               make
               use
               of
               the
               Logick
               of
               Chrysippus
               the
               Stoick
               .
               Their
               Physicks
               treated
               partly
               of
               bodies
               ,
               partly
               of
               incorporeal
               Beings
               ,
               Bodies
               ,
               according
               to
               them
               ,
               are
               either
               principles
               or
               elements
               ,
               which
               are
               ours
               .
               Their
               principles
               are
               two
               ,
               God
               and
               Matter
               ,
               which
               are
               the
               same
               with
               the
               Unity
               and
               Binary
               of
               Pythagoras
               ,
               the
               fire
               and
               water
               of
               Thales
               .
               They
               call
               God
               the
               cause
               and
               reason
               of
               all
               things
               ,
               and
               say
               that
               he
               is
               fire
               ,
               not
               the
               common
               and
               elementary
               ,
               but
               that
               which
               gives
               all
               things
               their
               being
               ,
               life
               ,
               and
               motion
               .
               And
               they
               believ'd
               that
               there
               is
               one
               God
               supremely
               good
               ,
               bountiful
               and
               provident
               ,
               but
               that
               he
               is
               single
               in
               his
               essence
               ;
               herein
               following
               Pythagoras
               ,
               who
               said
               that
               God
               is
               not
               so
               much
               one
               as
               Unity
               it self
               .
               Seneca
               saith
               ,
               that
               he
               is
               all
               that
               thou
               seest
               ,
               all
               intire
               in
               every
               part
               of
               the
               world
               which
               he
               sustaines
               by
               his
               power
               .
               Briefly
               ,
               they
               conclude
               their
               natural
               knowledge
               of
               God
               as
               the
               sovereign
               cause
               ,
               by
               his
               Providence
               ,
               by
               Destiny
               ,
               which
               he
               hath
               establish'd
               in
               all
               things
               ,
               
               and
               by
               the
               Genii
               ,
               Heroes
               and
               Lares
               ,
               whom
               they
               constitute
               Angels
               and
               Ministers
               of
               this
               Supreme
               Providence
               .
               The
               Second
               Principle
               ,
               Matter
               ,
               they
               make
               coeternal
               to
               God
               ,
               grounding
               their
               doctrine
               upon
               the
               Maxime
               of
               Democritus
               ,
               that
               as
               nothing
               can
               be
               annihilated
               ,
               so
               nothing
               can
               be
               made
               of
               nothing
               .
               Which
               was
               likewise
               the
               error
               of
               Aristotle
               ,
               who
               is
               more
               intricate
               then
               the
               Stoicks
               ,
               in
               his
               explication
               of
               the
               first
               matter
               ,
               which
               he
               desines
               to
               be
               almost
               nothing
               .
               True
               it
               is
               ,
               they
               believ'd
               that
               every
               thing
               really
               existent
               was
               corporeal
               ,
               and
               that
               there
               were
               but
               four
               things
               incorporeal
               ,
               Time
               ,
               Place
               ,
               Vacuum
               ,
               and
               the
               Accident
               of
               some
               thing
               ;
               whence
               it
               follows
               ,
               that
               not
               onely
               Souls
               ,
               and
               God
               himself
               ,
               but
               also
               the
               Passions
               ,
               Virtues
               ,
               and
               Vices
               ,
               are
               Bodies
               ;
               yea
               Animals
               ,
               since
               according
               to
               their
               supposition
               the
               mind
               of
               man
               is
               a
               living
               animal
               ,
               inasmuch
               as
               't
               is
               the
               cause
               that
               we
               are
               such
               ;
               but
               Virtues
               and
               Vices
               ,
               say
               they
               ,
               are
               nothing
               else
               but
               the
               mind
               so
               dispos'd
               .
               But
               because
               knowledge
               of
               sublime
               things
               is
               commonly
               more
               pleasant
               then
               profitable
               ,
               and
               that
               ,
               according
               to
               them
               ,
               Philosophy
               is
               the
               Physick
               of
               the
               Soul
               ,
               they
               study
               chiefly
               to
               eradicate
               their
               Vices
               and
               Passions
               .
               Nor
               do
               they
               call
               any
               wise
               but
               him
               that
               is
               free
               from
               all
               fear
               ,
               hope
               ,
               love
               ,
               hatred
               ,
               and
               such
               other
               passions
               ,
               which
               they
               term
               the
               diseases
               of
               the
               Soul.
               Moreover
               ,
               't
               was
               their
               Maxime
               ,
               that
               Virtue
               was
               sufficient
               to
               Happiness
               ,
               that
               it
               consisted
               in
               things
               not
               in
               words
               ,
               that
               the
               sage
               is
               absolute
               master
               not
               onely
               of
               his
               own
               will
               ,
               but
               also
               of
               all
               men
               ;
               that
               the
               supream
               good
               consisted
               in
               living
               according
               to
               nature
               ,
               and
               such
               other
               conclusions
               ,
               to
               which
               being
               modifi'd
               by
               faith
               ,
               I
               willingly
               subscribe
               ,
               although
               Paradoxes
               to
               the
               vulgar
               .
            
          
           
             
               II.
               Whence
               comes
               the
               diversity
               of
               proper
               names
               .
            
             
               Upon
               the
               Second
               Point
               't
               was
               said
               ,
               That
               a
               name
               is
               an
               artificial
               voice
               representing
               a
               thing
               by
               humane
               institution
               ,
               who
               being
               unable
               to
               conceive
               all
               things
               at
               once
               ,
               distinguish
               the
               same
               by
               their
               differences
               either
               specifical
               or
               individual
               ;
               the
               former
               by
               appellative
               names
               ,
               and
               the
               other
               by
               proper
               ,
               as
               those
               of
               Cities
               ,
               Rivers
               ,
               Mountains
               ,
               and
               particularly
               those
               of
               men
               ,
               who
               also
               give
               the
               like
               to
               Horses
               ,
               Dogs
               ,
               and
               other
               domestick
               creatures
               .
               Now
               since
               conceptions
               of
               the
               Mind
               ,
               which
               represent
               things
               ,
               have
               affinity
               with
               them
               ,
               and
               words
               with
               conceptions
               ,
               it
               follows
               that
               words
               have
               also
               affinity
               with
               things
               ,
               by
               the
               Maxime
               of
               Agreement
               in
               the
               same
               third
               .
               Therefore
               ,
               the
               wise
               ,
               to
               whom
               alone
               it
               belongs
               to
               assign
               names
               ,
               have
               made
               them
               most
               conformable
               to
               the
               nature
               of
               things
               .
               For
               example
               ,
               when
               we
               pronounce
               the
               word
               Nous
               ,
               we
               make
               an
               attraction
               inwards
               .
               On
               the
               contrary
               ,
               in
               pronouncing
               Vous
               ,
               we
               make
               an
               expulsion
               outwards
               .
               The
               same
               holds
               in
               the
               voices
               of
               Animals
               ,
               and
               those
               arising
               from
               the
               sounds
               of
               inanimate
               things
               .
               But
               't
               is
               particularly
               observ'd
               ,
               that
               proper
               names
               have
               been
               tokens
               of
               good
               or
               bad
               success
               arriving
               to
               the
               bearers
               of
               them
               ,
               whence
               arose
               the
               reasoning
               of
               the
               Nominal
               Philosophers
               ,
               and
               the
               Art
               of
               Divination
               ,
               by
               names
               call'd
               Onomatomancy
               ;
               and
               whence
               Socrates
               advises
               Fathers
               to
               give
               
               their
               Children
               good
               names
               ,
               whereby
               they
               may
               be
               excited
               to
               Virtue
               ;
               and
               the
               Athenians
               forbad
               their
               slaves
               to
               take
               the
               names
               of
               Harmodius
               and
               Aristogiton
               ,
               whom
               they
               had
               in
               reverence
               .
               Lawyers
               enjoyn
               heed
               to
               be
               taken
               to
               the
               name
               of
               the
               accused
               ,
               in
               whom
               't
               is
               capital
               to
               disguise
               it
               ;
               and
               Catholicks
               affect
               those
               of
               the
               Law
               of
               Grace
               ,
               as
               Sectaries
               do
               those
               of
               the
               old
               Law
               ,
               the
               originals
               whereof
               were
               taken
               from
               circumstances
               of
               the
               Bodie
               ;
               as
               from
               its
               colour
               the
               Romans
               took
               those
               of
               
                 Albus
                 ,
                 Niger
                 ,
                 Nigidius
                 ,
                 Fulvius
                 ,
                 Ruffus
                 ,
                 Flavius
              
               ;
               we
               ,
               those
               of
               white
               ,
               black
               ,
               grey
               ,
               red-man
               ,
               &c.
               from
               its
               habit
               ,
               
                 Crassus
                 ,
                 Macer
                 ,
                 Macrinus
                 ,
                 Longus
                 ,
                 Longinus
                 ,
                 Curtius
              
               ;
               we
               ,
               
                 le
                 Gros
              
               ,
               long
               ,
               tall
               ,
               &c
               ,
               From
               its
               other
               accidents
               ,
               the
               Latines
               took
               
                 Caesar
                 ,
                 Claudius
                 ,
                 Cocles
                 ,
                 Varus
                 ,
                 Naso
              
               ;
               we
               ,
               
                 le
                 Gouteux
              
               ,
               (
               gowty
               ,
               )
               
                 le
                 Camus
              
               ,
               (
               flat-nos'd
               ,
               )
               from
               Virtues
               or
               Vices
               ,
               
                 Tranquillus
                 ,
                 Severus
              
               ;
               we
               ,
               hardy
               ,
               bold
               ,
               sharp
               ;
               from
               Profession
               ,
               Parson
               ,
               Serjeant
               ,
               Marshal
               ,
               and
               infinite
               others
               .
               But
               chiefly
               ,
               the
               names
               of
               places
               have
               been
               much
               affected
               even
               to
               this
               day
               ,
               even
               since
               the
               taking
               of
               the
               name
               of
               the
               family
               for
               a
               sirname
               .
               And
               if
               we
               cannot
               find
               the
               reason
               of
               all
               names
               and
               sirnames
               ,
               't
               is
               because
               of
               the
               confusion
               of
               languages
               ,
               and
               alteration
               happening
               therein
               upon
               frequent
               occasions
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               cause
               of
               names
               is
               casual
               ,
               at
               least
               in
               most
               things
               ,
               as
               appears
               by
               equivocal
               words
               ,
               and
               the
               common
               observation
               of
               worthless
               persons
               ,
               bearing
               the
               most
               glorious
               names
               ;
               as
               amongst
               us
               ,
               a
               family
               whose
               males
               are
               the
               tallest
               in
               France
               ,
               bears
               the
               name
               of
               Petit.
               Nor
               can
               there
               be
               any
               affinity
               between
               a
               thing
               and
               a
               word
               ,
               either
               pronounc'd
               or
               written
               ;
               and
               the
               Rabbins
               endeavour
               to
               find
               in
               Hebrew
               names
               ,
               (
               which
               ,
               if
               any
               ,
               must
               be
               capable
               of
               this
               correspondence
               ,
               in
               regard
               of
               Adam's
               great
               knowledge
               ,
               who
               impos'd
               them
               )
               is
               no
               less
               an
               extravagance
               then
               that
               of
               matters
               of
               Anagrams
               .
               In
               brief
               ,
               if
               Nero
               signifi'd
               an
               execrable
               Tyrant
               ,
               why
               was
               he
               so
               good
               an
               Emperor
               the
               first
               five
               years
               ?
               And
               of
               that
               name
               import
               any
               token
               of
               a
               good
               Prince
               ,
               why
               was
               he
               so
               execrable
               in
               all
               the
               rest
               of
               his
               life
               ?
            
          
        
         
           
             CONFERENCE
             LXXXIX
             .
          
           
             
               I.
               Of
               Genii
               .
               II.
               Whether
               the
               Suicide
               of
               the
               Pagans
               be
               justifiable
               .
            
          
           
             
               I.
               Of
               Genii
               .
            
             
               PLato
               held
               three
               sorts
               of
               reasonable
               natures
               ;
               the
               Gods
               in
               Heaven
               ,
               Men
               on
               Earth
               ,
               and
               a
               third
               middle
               nature
               between
               those
               two
               ,
               whose
               mansion
               is
               from
               the
               sphere
               of
               the
               Moon
               to
               the
               Earth
               ;
               he
               calls
               them
               Genii
               ,
               from
               their
               being
               the
               causes
               of
               Generations
               here
               below
               ,
               and
               Daemons
               from
               their
               great
               knowledge
               .
               These
               Genii
               ,
               whom
               his
               followers
               accounted
               to
               be
               subtile
               bodies
               ,
               and
               the
               instruments
               of
               Divine
               Providence
               ,
               are
               ,
               according
               to
               them
               ,
               of
               three
               sorts
               ,
               Igneous
               ,
               Aereous
               ,
               and
               Aqueous
               ;
               
               the
               first
               excite
               to
               contemplation
               ,
               the
               second
               to
               action
               ,
               the
               third
               to
               pleasure
               .
               And
               't
               was
               the
               belief
               of
               all
               Antiquity
               ,
               that
               every
               person
               had
               two
               Genii
               ;
               one
               good
               ,
               which
               excited
               to
               honesty
               and
               virtue
               ,
               (
               as
               the
               good
               Genius
               of
               Socrates
               )
               whom
               they
               reckon'd
               in
               order
               of
               the
               Igneous
               ;
               and
               the
               other
               bad
               ,
               who
               incited
               to
               evil
               ,
               such
               as
               that
               was
               which
               appeard
               to
               Brutus
               ,
               and
               told
               him
               he
               should
               see
               him
               at
               Philippi
               .
               Yet
               none
               can
               perceive
               the
               assistance
               of
               their
               Genius
               ,
               but
               onely
               such
               whose
               Souls
               are
               calm
               and
               free
               from
               passions
               and
               perturbations
               of
               life
               .
               Whence
               Avicenna
               saith
               ,
               that
               onely
               Prophets
               and
               other
               holy
               Personages
               have
               found
               their
               aid
               ,
               in
               reference
               to
               the
               knowledge
               of
               future
               things
               ,
               and
               government
               of
               life
               .
               For
               my
               part
               ,
               I
               think
               these
               Genii
               are
               nothing
               else
               but
               our
               reasonable
               souls
               ,
               whose
               intellectual
               and
               superior
               part
               ,
               which
               inclines
               us
               to
               honest
               good
               ,
               and
               to
               virtue
               ,
               is
               the
               good
               Genius
               ;
               and
               the
               sensitive
               inferior
               part
               which
               aims
               onely
               to
               sensible
               and
               delightful
               good
               ,
               is
               the
               evil
               genius
               which
               incessantly
               sollicites
               us
               to
               evil
               .
               Or
               if
               the
               Genii
               be
               any
               thing
               without
               us
               ,
               they
               are
               no
               other
               then
               our
               good
               and
               evil
               Angels
               ,
               constituted
               ,
               the
               former
               to
               guard
               us
               ,
               the
               second
               to
               make
               us
               stand
               upon
               our
               guard
               .
               Moreover
               ,
               't
               was
               expedient
               that
               since
               inferior
               bodies
               receive
               their
               motion
               from
               the
               superior
               ,
               so
               spiritual
               substances
               inherent
               in
               bodies
               should
               be
               assisted
               in
               their
               operations
               by
               superior
               spirits
               free
               from
               matter
               ;
               as
               't
               is
               an
               ordinary
               thing
               in
               Nature
               for
               the
               more
               perfect
               to
               give
               law
               to
               such
               as
               are
               less
               in
               the
               same
               kind
               .
               And
               not
               onely
               men
               ,
               but
               also
               all
               other
               parts
               of
               the
               world
               ,
               have
               Angels
               deputed
               to
               their
               conservation
               ;
               tutelary
               Angels
               being
               nothing
               but
               the
               organs
               of
               Divine
               Providence
               ,
               which
               embraces
               all
               things
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Genii
               produce
               in
               us
               those
               effects
               whereof
               we
               know
               not
               the
               cause
               ;
               every
               one
               finding
               motions
               in
               himself
               to
               good
               or
               evil
               ,
               proceeding
               from
               some
               external
               power
               ;
               yea
               ,
               otherwise
               then
               he
               had
               resolved
               .
               Simonides
               was
               no
               sooner
               gone
               out
               of
               a
               house
               but
               it
               fell
               upon
               all
               the
               company
               ;
               and
               't
               is
               said
               ,
               that
               as
               Socrates
               was
               going
               in
               the
               fields
               he
               caus'd
               his
               friends
               who
               were
               gone
               before
               him
               to
               be
               recall'd
               ,
               saying
               ,
               that
               his
               familiar
               spirit
               forbad
               him
               to
               go
               that
               way
               ;
               which
               those
               that
               would
               not
               listen
               to
               were
               all
               mired
               ,
               and
               some
               torn
               and
               hurt
               by
               a
               herd
               of
               swine
               .
               Two
               persons
               ,
               formerly
               unknown
               ,
               love
               at
               the
               first
               sight
               ;
               allies
               ,
               not
               knowing
               one
               another
               ,
               oftimes
               feel
               themselves
               seiz'd
               with
               unusual
               joy
               ;
               one
               man
               is
               alwayes
               unfortunate
               ,
               to
               another
               every
               thing
               succeeds
               well
               ;
               which
               cannot
               proceed
               but
               from
               the
               favour
               or
               opposition
               of
               some
               Genii
               .
               Hence
               also
               some
               Genii
               are
               of
               greater
               power
               then
               others
               ,
               and
               give
               men
               such
               authority
               over
               other
               men
               that
               they
               are
               respected
               and
               fear'd
               by
               them
               .
               Such
               was
               the
               Genius
               of
               Augustus
               ,
               in
               comparison
               of
               
                 Mark
                 Antonie
              
               ,
               and
               that
               of
               
                 J.
                 Caesar
              
               against
               Pompey
               .
               But
               though
               nothing
               is
               more
               common
               then
               the
               word
               Genius
               ,
               yet
               't
               is
               not
               easie
               to
               understand
               the
               true
               meaning
               of
               it
               .
               Plato
               saith
               ,
               't
               is
               the
               guardian
               of
               our
               lives
               .
               Epictetus
               ,
               the
               over-seer
               and
               sentinel
               of
               the
               Soul.
               The
               Greeks
               call
               it
               the
               
               Mystagogue
               ,
               or
               imitator
               of
               life
               ,
               which
               is
               our
               guardian
               Angel.
               The
               Stoicks
               made
               two
               sorts
               ;
               one
               singular
               ,
               the
               Soul
               of
               every
               one
               ;
               the
               other
               universal
               ,
               the
               Soul
               of
               the
               world
               .
               Varro
               ,
               as
               Saint
               Augustine
               reports
               ,
               in
               his
               eighth
               book
               of
               the
               City
               of
               God
               ,
               having
               divided
               the
               immortal
               Souls
               which
               are
               in
               the
               Air
               ,
               and
               mortal
               which
               are
               in
               the
               Water
               and
               Earth
               ,
               saith
               ,
               that
               between
               the
               Moon
               and
               the
               middle
               region
               of
               the
               Air
               ,
               there
               are
               aerious
               Souls
               call'd
               Heroes
               ,
               Lares
               ,
               and
               Genii
               ,
               of
               which
               an
               Ancient
               said
               ,
               it
               is
               as
               full
               as
               the
               Air
               is
               full
               of
               flies
               in
               Summer
               ;
               as
               Pythagoras
               said
               ,
               that
               the
               Air
               is
               full
               of
               Souls
               ,
               which
               is
               not
               dissonant
               from
               the
               Catholick
               Faith
               ,
               which
               holds
               ,
               that
               Spirits
               are
               infinitely
               more
               numerous
               then
               corporeal
               substances
               ;
               because
               as
               celestial
               bodies
               are
               incomparably
               more
               excellent
               and
               ample
               then
               sublunary
               ,
               so
               pure
               Spirits
               ,
               being
               the
               noblest
               works
               of
               God
               ,
               ought
               to
               be
               in
               greater
               number
               then
               other
               creatures
               .
               What
               the
               Poets
               say
               of
               the
               Genius
               which
               they
               feign
               to
               be
               the
               Son
               of
               Jupiter
               and
               the
               earth
               ,
               representing
               him
               sometimes
               in
               the
               figure
               of
               a
               serpent
               (
               as
               Virgil
               do's
               that
               which
               appear'd
               to
               Aenaeas
               ,
               )
               sometimes
               of
               a
               horn
               of
               plenty
               ,
               which
               was
               principally
               the
               representation
               of
               the
               Genius
               of
               the
               Prince
               ,
               by
               which
               his
               flatterers
               us'd
               to
               swear
               ,
               and
               their
               sacrificing
               Wine
               and
               Flowers
               to
               him
               ,
               is
               as
               mysterious
               as
               all
               the
               rest
               .
            
             
               The
               Third
               said
               ,
               That
               the
               Genius
               is
               nothing
               but
               the
               temperament
               of
               every
               thing
               ,
               which
               consists
               in
               a
               certain
               harmonious
               mixture
               of
               the
               four
               qualities
               ,
               and
               being
               never
               altogether
               alike
               ,
               but
               more
               perfect
               in
               some
               then
               in
               others
               ,
               is
               the
               cause
               of
               the
               diversity
               of
               actions
               .
               The
               Genius
               of
               a
               place
               is
               its
               temperature
               ,
               which
               being
               seconded
               with
               celestial
               influences
               ,
               call'd
               by
               some
               the
               superior
               Genii
               ,
               is
               the
               cause
               of
               all
               productions
               herein
               .
               Prepensed
               crimes
               proceed
               from
               the
               melancholy
               humour
               ;
               the
               Genius
               of
               anger
               and
               murders
               is
               the
               bilious
               humour
               ;
               that
               of
               idleness
               ,
               and
               the
               vices
               it
               draws
               after
               it
               ,
               is
               phlegme
               ;
               and
               the
               Genius
               of
               love
               is
               the
               sanguine
               humour
               .
               Whence
               to
               follow
               one's
               Genius
               is
               to
               follow
               one's
               natural
               inclinations
               ,
               either
               to
               good
               or
               to
               evil
               .
            
          
           
             
               II.
               Whether
               the
               Suicide
               of
               the
               Pagans
               be
               justifiable
               .
            
             
               Upon
               the
               Second
               Point
               't
               was
               said
               ,
               That
               evil
               appears
               such
               onely
               by
               comparison
               ,
               and
               he
               that
               sees
               himself
               threatned
               with
               greater
               evils
               then
               that
               of
               death
               ,
               ought
               not
               onely
               to
               attend
               it
               without
               fear
               ,
               but
               seek
               it
               as
               the
               onely
               sovereign
               medicine
               of
               a
               desperate
               malady
               .
               What
               then
               ,
               if
               death
               be
               nothing
               ,
               as
               the
               Pagans
               believ'd
               ,
               and
               leave
               nothing
               after
               it
               .
               For
               we
               must
               distinguish
               Paganisme
               ,
               and
               Man
               consider'd
               in
               his
               pure
               state
               of
               nature
               ,
               from
               Christianity
               and
               the
               state
               of
               Grace
               .
               In
               the
               former
               ,
               I
               think
               Diogenes
               had
               reason
               ,
               when
               meeting
               Speusippus
               languishing
               with
               an
               incurable
               disease
               who
               gave
               him
               the
               good
               day
               ,
               he
               answer'd
               ,
               I
               wish
               not
               you
               the
               like
               ,
               since
               thou
               sufferest
               an
               evil
               from
               which
               thou
               maist
               deliver
               thy self
               ;
               as
               accordingly
               he
               did
               when
               he
               returned
               home
               .
               For
               all
               that
               they
               fear'd
               in
               their
               Religion
               after
               death
               ,
               was
               ,
               Not-Being
               
               what
               their
               Fasti
               taught
               them
               of
               the
               state
               of
               souls
               in
               the
               other
               life
               being
               so
               little
               believ'd
               that
               they
               reckon'd
               it
               amongst
               the
               Fables
               of
               the
               Poets
               .
               Or
               if
               they
               thought
               they
               left
               any
               thing
               behind
               them
               ,
               't
               was
               only
               their
               renown
               ,
               of
               which
               a
               couragious
               man
               that
               kill'd
               himself
               had
               more
               hope
               then
               the
               soft
               and
               effeminate
               .
               The
               same
               is
               still
               the
               custom
               of
               those
               great
               Sea
               Captains
               ,
               who
               blow
               themselves
               up
               with
               Gun-powder
               to
               avoid
               falling
               into
               the
               enemies
               hands
               .
               Yet
               there
               's
               none
               but
               more
               esteems
               their
               resolution
               ,
               then
               the
               demeanor
               of
               cowards
               who
               yield
               at
               mercy
               .
               This
               is
               the
               sole
               means
               of
               making
               great
               Captains
               and
               good
               Souldiers
               by
               their
               example
               ,
               to
               teach
               them
               not
               to
               fear
               death
               ,
               not
               to
               hold
               it
               ,
               with
               poltron
               Philosophers
               ,
               the
               most
               terrible
               of
               terribles
               .
               And
               to
               judge
               well
               of
               both
               ,
               compare
               we
               the
               abjectness
               of
               a
               Perseus
               ,
               a
               slave
               led
               in
               triumph
               ,
               with
               the
               generosity
               of
               a
               Brutus
               ,
               or
               a
               
                 Cato
                 Vticensis
              
               .
               For
               't
               were
               more
               generous
               to
               endure
               patiently
               the
               incommodities
               of
               the
               body
               ,
               the
               injuries
               of
               an
               enemy
               ,
               and
               the
               infamy
               of
               death
               ,
               if
               man
               had
               a
               spirit
               proof
               against
               the
               strokes
               of
               fortune
               .
               But
               he
               though
               he
               may
               ward
               himself
               with
               his
               courage
               ,
               yet
               he
               can
               never
               surmount
               all
               sort
               of
               evils
               ;
               and
               according
               to
               the
               opinion
               of
               the
               same
               Philosopher
               ,
               all
               fear
               is
               not
               to
               be
               rejected
               .
               Some
               evils
               are
               so
               vehement
               that
               they
               cannot
               be
               disposed
               without
               stupidity
               ,
               as
               torments
               of
               the
               body
               ,
               fire
               ,
               the
               wheel
               ,
               the
               loss
               of
               honour
               ,
               and
               the
               like
               ,
               which
               't
               is
               oftentimes
               better
               to
               abandon
               then
               vainly
               to
               strive
               to
               overcome
               them
               .
               Wherefore
               ,
               as
               't
               is
               weakness
               to
               have
               recourse
               to
               death
               for
               any
               pain
               whatsoever
               ,
               so
               't
               was
               an
               ignominious
               cowardize
               amongst
               the
               Pagans
               to
               live
               only
               for
               grief
               .
            
             
               The
               Second
               said
               ,
               That
               nature
               having
               given
               all
               individuals
               a
               particular
               instinct
               for
               self-preservation
               ,
               their
               design
               is
               unnatural
               who
               commit
               homicide
               upon
               themselves
               .
               And
               if
               civil
               intestine
               wars
               are
               worse
               then
               forreign
               ,
               then
               the
               most
               dangerous
               of
               all
               is
               that
               which
               we
               make
               to
               our selves
               .
               Wherefore
               the
               ancients
               ,
               who
               would
               have
               this
               brutality
               pass
               for
               a
               virtue
               ,
               were
               ridiculous
               ,
               because
               acknowledging
               the
               tenure
               of
               their
               lives
               from
               some
               Deity
               ,
               't
               was
               temerity
               in
               them
               to
               believe
               they
               could
               dispose
               thereof
               to
               any
               then
               the
               donor
               ,
               and
               before
               he
               demanded
               it
               .
               In
               which
               they
               were
               as
               culpable
               as
               a
               Souldier
               that
               should
               quit
               his
               rank
               without
               his
               Captain
               's
               leave
               ,
               or
               depart
               from
               his
               station
               where
               he
               was
               plac'd
               Sentinel
               .
               And
               did
               not
               virtue
               ,
               which
               is
               a
               habit
               ,
               require
               many
               reiterated
               acts
               ,
               which
               cannot
               be
               found
               in
               Suicide
               ,
               since
               we
               have
               but
               one
               life
               to
               lose
               ;
               yet
               this
               action
               could
               not
               pass
               for
               a
               virtue
               ,
               since
               Fortitude
               appears
               principally
               in
               sufferings
               and
               miseries
               ;
               which
               to
               avoid
               by
               death
               is
               rather
               cowardize
               and
               madness
               then
               true
               courage
               .
               Wherefore
               the
               Poet
               justly
               blames
               Ajax
               ,
               for
               that
               ,
               after
               he
               had
               overcome
               Hector
               ,
               despis'd
               fire
               and
               flames
               ,
               yet
               he
               could
               not
               subdue
               his
               own
               choler
               ,
               to
               which
               he
               sacrific'd
               himself
               .
               And
               Lucretia
               much
               blemish'd
               the
               lustre
               of
               her
               chastity
               by
               her
               own
               murder
               ;
               for
               if
               she
               was
               not
               consenting
               to
               Tarquin's
               crime
               ,
               why
               did
               she
               pollute
               her
               hands
               with
               the
               blood
               
               of
               an
               innocent
               ,
               and
               for
               the
               fault
               which
               another
               had
               committed
               ;
               punishments
               as
               well
               as
               offences
               being
               personal
               .
               He
               who
               kills
               himself
               only
               through
               weariness
               of
               living
               is
               ingrateful
               for
               the
               benefits
               of
               nature
               ,
               of
               which
               life
               is
               the
               chief
               :
               if
               he
               be
               a
               good
               man
               ,
               he
               wrongs
               his
               Country
               by
               depriving
               it
               of
               one
               ,
               and
               of
               the
               services
               which
               he
               owes
               to
               it
               ;
               as
               he
               wrongs
               Justice
               ,
               if
               he
               be
               a
               wicked
               person
               that
               hath
               committed
               some
               crime
               ,
               making
               himself
               his
               own
               witness
               ,
               Judge
               ,
               and
               Executioner
               .
               Therefore
               the
               Prince
               of
               Poets
               places
               those
               in
               hell
               who
               kill'd
               themselves
               ,
               and
               all
               Laws
               have
               establish'd
               punishments
               against
               them
               ,
               depriving
               them
               of
               sepulture
               ,
               because
               ,
               saith
               Egesippus
               ,
               he
               that
               goes
               out
               of
               the
               world
               without
               his
               father's
               leave
               deserves
               not
               to
               be
               receiv'd
               into
               the
               bosom
               of
               his
               mother
               ,
               the
               earth
               .
               I
               conclude
               therefore
               ,
               that
               the
               ignorant
               dreads
               death
               ,
               the
               timerous
               fears
               it
               ,
               the
               fool
               procures
               it
               to
               himself
               ,
               and
               the
               mad
               man
               executes
               it
               ,
               but
               the
               wise
               attends
               it
               .
            
             
               The
               Third
               said
               ,
               That
               the
               generous
               resolution
               of
               those
               great
               men
               of
               antiquity
               ought
               rather
               to
               have
               the
               approbation
               then
               the
               scorn
               of
               a
               reasonable
               mind
               ;
               and
               't
               is
               proper
               to
               low
               spirits
               to
               censure
               the
               examples
               which
               they
               cannot
               imitate
               .
               'T
               is
               not
               meet
               ,
               because
               we
               are
               soft
               ,
               to
               blame
               the
               courage
               of
               a
               Cato
               ,
               who
               as
               he
               was
               tearing
               his
               own
               bowels
               could
               not
               forbear
               laughing
               even
               while
               his
               soul
               was
               upon
               his
               lips
               ,
               for
               joy
               of
               his
               approaching
               deliverance
               ;
               nor
               the
               constancy
               of
               a
               Socrates
               ,
               who
               to
               shew
               with
               what
               contentedness
               he
               received
               death
               ,
               convers'd
               with
               it
               ,
               and
               digested
               what
               others
               call
               its
               bitterness
               ,
               without
               any
               trouble
               ,
               the
               space
               of
               forty
               days
               .
               Sextius
               and
               Cleanthes
               the
               Philosopher
               follow'd
               almost
               the
               same
               course
               .
               Only
               they
               had
               the
               more
               honour
               ,
               for
               that
               their
               deaths
               were
               purely
               voluntary
               .
               For
               the
               will
               forc'd
               by
               an
               extrinsecal
               cause
               ,
               performs
               nothing
               above
               the
               vulgar
               who
               can
               obey
               the
               laws
               of
               necessity
               :
               but
               when
               nothing
               forces
               us
               to
               dye
               but
               our selves
               ,
               and
               we
               have
               good
               cause
               for
               it
               ,
               this
               death
               is
               the
               most
               gallant
               and
               glorious
               .
               Nor
               is
               it
               injust
               ,
               as
               is
               pretended
               ,
               any
               more
               then
               the
               Laws
               which
               suffer
               a
               man
               to
               cut
               off
               his
               leg
               for
               avoiding
               a
               Gangrene
               .
               Why
               should
               not
               the
               Jugular
               Vein
               be
               as
               well
               at
               our
               choice
               as
               the
               Median
               ?
               For
               as
               I
               transgress
               not
               the
               Laws
               against
               Thieves
               when
               I
               cut
               my
               own
               Purse
               ,
               nor
               those
               against
               Incendiaries
               when
               I
               burn
               my
               own
               wood
               ;
               so
               neither
               am
               I
               within
               the
               Laws
               made
               against
               murtherers
               ,
               by
               depriving
               my self
               of
               life
               :
               't
               is
               my
               own
               good
               which
               I
               abandon
               ,
               the
               thred
               which
               I
               cut
               is
               my
               own
               .
               And
               what
               is
               said
               ,
               that
               we
               are
               more
               the
               publick's
               then
               our
               own
               ,
               hath
               no
               ground
               but
               in
               our
               pride
               ,
               which
               makes
               us
               take
               our selves
               for
               such
               necessary
               pieces
               of
               the
               world
               as
               not
               to
               be
               dismember'd
               from
               it
               without
               a
               noble
               loss
               to
               that
               great
               body
               .
               Besides
               ,
               were
               we
               so
               usefull
               to
               the
               world
               ,
               yet
               our
               own
               turn
               must
               be
               first
               serv'd
               .
               Let
               us
               live
               then
               ,
               first
               for
               our selves
               ,
               if
               it
               be
               expedient
               ;
               next
               ,
               for
               others
               :
               but
               when
               life
               becomes
               worse
               then
               death
               ,
               let
               us
               quit
               it
               as
               we
               do
               an
               inconvenient
               or
               unbecoming
               garment
               .
               Is
               it
               not
               a
               sign
               
               of
               generosity
               to
               make
               Gouts
               ,
               Stones
               ,
               Aches
               and
               all
               other
               Plagues
               of
               life
               yield
               to
               the
               stroke
               of
               a
               victorious
               hand
               ,
               which
               alone
               blow
               puts
               an
               end
               to
               more
               maladies
               then
               all
               the
               simples
               of
               Galen
               ,
               and
               the
               Antidotes
               of
               Avicenna
               .
            
             
               The
               Fourth
               said
               ,
               He
               could
               not
               approve
               the
               determination
               of
               the
               Stoicks
               ,
               who
               say
               that
               vulgar
               souls
               live
               as
               long
               as
               they
               can
               ;
               those
               of
               the
               wise
               ,
               as
               long
               as
               't
               is
               fit
               ,
               departing
               out
               of
               life
               as
               we
               do
               from
               the
               table
               ,
               or
               from
               play
               when
               we
               are
               weary
               .
               That
               the
               examples
               of
               Priseia
               who
               accompani'd
               her
               husband
               in
               death
               ;
               of
               Piso
               ,
               who
               dy'd
               to
               save
               his
               children
               ;
               of
               Sextus's
               daughter
               who
               kill'd
               her self
               for
               her
               father
               ;
               of
               Zeno
               who
               did
               as
               much
               ,
               to
               avoid
               the
               incommodities
               of
               old
               age
               (
               which
               made
               it
               pass
               for
               piety
               at
               Rome
               ,
               a
               long
               time
               ,
               to
               cast
               decrepit
               old
               men
               head-long
               from
               a
               Bridge
               into
               Tiber
               )
               are
               as
               culpable
               as
               he
               who
               surrenders
               a
               place
               when
               he
               is
               able
               to
               defend
               it
               .
               For
               whereas
               Plato
               exempts
               such
               from
               the
               punishment
               against
               sui-cides
               who
               committed
               it
               to
               avoid
               infamy
               or
               intolerable
               necessity
               ;
               and
               what
               Pliny
               saith
               ,
               that
               nature
               hath
               for
               this
               end
               produc'd
               so
               many
               poysonous
               Plants
               for
               five
               or
               six
               sorts
               of
               Corn
               ,
               that
               there
               is
               but
               one
               way
               to
               enter
               into
               the
               world
               ,
               but
               infinite
               to
               go
               out
               of
               it
               ;
               the
               imputing
               it
               to
               stupidity
               not
               to
               go
               out
               of
               a
               prison
               when
               one
               hath
               the
               key
               ,
               adding
               that
               't
               is
               lawful
               to
               execute
               that
               which
               't
               is
               lawful
               to
               desire
               ,
               as
               S.
               Paul
               did
               his
               own
               death
               ;
               yea
               the
               example
               which
               is
               alledged
               of
               Sampson
               ,
               of
               Razias
               ,
               and
               of
               eleven
               thousand
               Virgins
               who
               precipitated
               themselves
               into
               the
               sea
               to
               save
               their
               chastity
               ;
               in
               the
               Church
               are
               effects
               of
               a
               particular
               inspiration
               ,
               not
               to
               be
               drawn
               into
               consequence
               ,
               and
               out
               of
               it
               examples
               of
               rage
               and
               despair
               disguis'd
               with
               the
               mask
               of
               true
               fortitude
               and
               magnanimity
               ,
               which
               consists
               chiefly
               in
               supporting
               evils
               ,
               as
               the
               presidents
               of
               so
               many
               religious
               souls
               attest
               to
               us
               .
            
          
        
         
           
             CONFERENCE
             XC
             .
          
           
             
               I.
               Of
               Hunting
               .
               II.
               Which
               is
               to
               be
               prefer'd
               ,
               the
               weeping
               of
               Heraclitus
               ,
               or
               the
               laughing
               of
               Democritus
               .
            
          
           
             
               I.
               Of
               Hunting
               .
            
             
               IF
               the
               least
               of
               goods
               hath
               its
               attractions
               ,
               't
               is
               no
               wonder
               if
               Hunting
               (
               wherein
               are
               comprehended
               the
               three
               sorts
               of
               good
               ,
               honest
               ,
               profitable
               ,
               and
               delightful
               )
               have
               a
               great
               interest
               in
               our
               affection
               ;
               being
               undoubtely
               preferrable
               before
               any
               other
               exercise
               either
               of
               body
               or
               mind
               .
               For
               Play
               ,
               Women
               ,
               Wine
               ,
               and
               all
               the
               pleasure
               which
               Luxury
               can
               phancy
               in
               superfluity
               of
               Clothes
               ,
               Pictures
               ,
               Flowers
               ,
               Medals
               ,
               and
               such
               other
               passions
               ,
               not
               unfitly
               nam'd
               diseases
               of
               the
               soul
               ,
               are
               divertisements
               either
               so
               shameful
               ,
               or
               so
               weak
               ,
               that
               they
               cannot
               enter
               into
               comparison
               
               with
               hunting
               ,
               so
               honest
               that
               it
               hath
               been
               always
               the
               recreation
               of
               great
               persons
               ,
               whose
               martial
               courage
               us'd
               to
               be
               judg'd
               of
               by
               their
               inclination
               to
               this
               sport
               ,
               which
               Xenophon
               calls
               the
               apprentisage
               of
               War
               ,
               and
               recommends
               so
               much
               to
               Cyrus
               in
               his
               Institution
               ,
               as
               
                 Julius
                 Pollux
              
               doth
               to
               the
               Emperour
               Commodus
               .
               It
               s
               profitableness
               is
               chiefly
               discern'd
               in
               that
               it
               renders
               the
               body
               dextrous
               and
               active
               ,
               preserves
               health
               ,
               and
               by
               inuring
               it
               to
               labour
               makes
               a
               firm
               constitution
               ,
               hindring
               it
               from
               being
               delicate
               ,
               consumes
               the
               superfluous
               humours
               ,
               the
               seeds
               of
               most
               diseases
               .
               Lastly
               ,
               the
               pleasure
               of
               Hunting
               must
               needs
               be
               great
               ,
               since
               it
               makes
               the
               Hunters
               think
               light
               of
               all
               their
               pains
               and
               incommodities
               .
               The
               mind
               has
               its
               pleasure
               in
               it
               by
               hope
               of
               the
               prey
               in
               such
               as
               hunt
               for
               profit
               ,
               and
               by
               the
               contentment
               of
               possessing
               what
               they
               sought
               :
               besides
               the
               consideration
               of
               the
               subtilty
               of
               the
               Fox
               and
               Wolf
               ,
               the
               trouble
               which
               the
               Hare
               gives
               her
               displeas'd
               pursuers
               .
            
             
               The
               Second
               said
               ,
               'T
               is
               the
               only
               pleasure
               which
               does
               wrong
               to
               no
               person
               ,
               but
               delivers
               Countries
               from
               the
               injuries
               and
               depredations
               of
               beasts
               .
               And
               though
               't
               is
               the
               most
               laborious
               of
               all
               pleasures
               ,
               yet
               't
               is
               least
               follow'd
               by
               repentance
               ,
               and
               instead
               of
               wearying
               those
               that
               are
               once
               addicted
               to
               it
               ,
               makes
               them
               love
               it
               in
               excess
               ,
               for
               which
               reason
               't
               is
               prohibited
               to
               the
               meaner
               sort
               of
               people
               .
               All
               the
               Heroes
               are
               represented
               under
               the
               form
               of
               Hunters
               ;
               as
               Perseus
               who
               first
               hunted
               the
               wild
               Goat
               ;
               Castor
               who
               taught
               the
               management
               of
               the
               horse
               ,
               before
               wild
               ,
               to
               chase
               the
               Stag
               ;
               Pollux
               who
               first
               trac'd
               beasts
               with
               Lime-hounds
               ;
               Meleager
               who
               invented
               the
               Spears
               to
               assault
               the
               Boar
               ;
               Hyppolytus
               ,
               Toyles
               ,
               Hayes
               ,
               and
               Nets
               ;
               Orion
               ,
               Kennels
               and
               Leashes
               ;
               which
               were
               so
               admir'd
               in
               his
               age
               ,
               that
               the
               Poets
               translated
               him
               into
               Heaven
               ,
               where
               he
               makes
               a
               glorious
               sign
               ,
               as
               they
               put
               Castor
               and
               Pollux
               among
               the
               Gods
               ,
               and
               feign'd
               a
               Diana
               the
               Goddess
               of
               Hunters
               .
               Moreover
               ,
               the
               holy
               Scripture
               gives
               Nimrod
               ,
               the
               first
               King
               in
               the
               world
               ,
               no
               greater
               title
               then
               that
               of
               Mighty
               Hunter
               .
               And
               the
               good
               man
               Isaac
               would
               not
               give
               his
               blessing
               to
               his
               son
               Esau
               ,
               till
               after
               he
               had
               brought
               him
               of
               his
               Venison
               .
            
             
               The
               Third
               said
               ,
               That
               Man
               being
               since
               the
               loss
               of
               his
               dominion
               over
               the
               beasts
               ,
               by
               his
               sin
               ,
               oblig'd
               to
               defend
               himself
               against
               their
               invasion
               ,
               this
               gave
               rise
               to
               hunting
               ,
               which
               is
               consequently
               as
               ancient
               as
               the
               world
               .
               There
               are
               three
               sorts
               of
               it
               ,
               according
               to
               the
               three
               sorts
               of
               animals
               which
               it
               pursues
               ,
               in
               the
               air
               ,
               on
               the
               earth
               ,
               and
               in
               the
               waters
               ;
               namely
               ,
               Hawking
               ,
               Hunting
               properly
               so
               call'd
               ,
               and
               Fishing
               .
               Hawking
               is
               the
               pursuit
               of
               Birds
               by
               Birds
               ,
               and
               it
               s
               of
               divers
               kinds
               according
               to
               the
               diversity
               of
               Hawks
               and
               quarries
               .
               Hunting
               is
               the
               chase
               of
               four-footed
               beasts
               ,
               which
               are
               either
               great
               ,
               as
               Lyons
               ,
               Bears
               ,
               Stags
               ,
               Boars
               ;
               or
               small
               ,
               as
               Wolves
               ,
               Foxes
               ,
               Badgers
               and
               Hares
               .
               Both
               the
               one
               and
               the
               other
               is
               perform'd
               by
               Dogs
               ,
               of
               which
               there
               are
               good
               of
               all
               sizes
               and
               colours
               ,
               and
               some
               peculiar
               to
               one
               sort
               of
               Game
               .
               Fishing
               is
               the
               venation
               of
               Fishes
               ,
               whereof
               Plato
               makes
               two
               kinds
               ;
               one
               
               by
               the
               Line
               ,
               and
               the
               other
               by
               Nets
               ,
               the
               more
               recommendable
               in
               that
               't
               was
               practis'd
               by
               the
               Apostles
               ,
               and
               our
               Lord
               himself
               ,
               who
               was
               figur'd
               by
               the
               first
               Christians
               under
               the
               Hieroglyphicks
               of
               a
               Fish
               ,
               with
               the
               Greek
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               they
               explicated
               thus
               by
               the
               first
               Letters
               of
               that
               Language
               ,
               Jesus
               Christ
               ,
               God
               ,
               our
               Saviour
               .
            
             
               The
               Fourth
               said
               ,
               That
               Hunting
               being
               as
               various
               as
               men's
               conditions
               ,
               its
               variety
               makes
               it
               as
               agreeable
               as
               necessary
               ;
               gunning
               ,
               which
               is
               the
               least
               ,
               instructs
               the
               Souldier
               to
               shoot
               exactly
               ,
               to
               be
               patient
               ,
               and
               fits
               him
               for
               war
               ,
               especially
               the
               hunting
               of
               the
               Badger
               ,
               who
               makes
               head
               in
               his
               entries
               ,
               then
               fights
               from
               trench
               to
               trench
               ;
               and
               at
               length
               retreats
               to
               his
               last
               fort
               ,
               where
               he
               practises
               all
               the
               sleights
               of
               war
               usual
               in
               besieg'd
               Cities
               ,
               till
               he
               be
               taken
               by
               the
               undermining
               of
               the
               Pioneers
               .
               For
               Pythagoras
               his
               prohibition
               to
               kill
               animals
               ,
               is
               no
               less
               light
               then
               his
               Metempsychosis
               ;
               or
               his
               reason
               to
               forbear
               fishing
               ,
               or
               eating
               of
               fish
               ,
               out
               of
               respect
               to
               their
               silence
               .
               The
               objection
               ,
               that
               God
               permitted
               our
               first
               Parents
               to
               eat
               the
               fruits
               of
               the
               earth
               ,
               not
               the
               flesh
               of
               animals
               ,
               and
               that
               during
               two
               thousand
               years
               none
               was
               eaten
               ,
               concludes
               nothing
               from
               a
               Negative
               Authority
               ;
               and
               Abel
               spar'd
               not
               the
               life
               of
               the
               Lamb
               of
               his
               flock
               ,
               which
               he
               offer'd
               to
               God
               ,
               then
               God
               had
               done
               that
               of
               the
               beasts
               ,
               of
               whose
               skins
               he
               made
               Coats
               for
               Adam
               and
               Eve.
               And
               God's
               prohibition
               to
               the
               Jews
               to
               eat
               any
               thing
               taken
               by
               a
               beast
               ,
               as
               Dogs
               or
               Birds
               ,
               being
               abolish'd
               together
               with
               other
               ceremonies
               .
               Moreover
               ,
               all
               animals
               being
               made
               for
               man
               ,
               they
               have
               no
               reason
               to
               complain
               ,
               if
               they
               be
               apply'd
               to
               that
               end
               ,
               but
               especially
               the
               hunting
               of
               mischievous
               beasts
               is
               profitable
               .
            
          
           
             
               II.
               Which
               is
               to
               be
               prefer'd
               ,
               the
               weeping
               of
               Heraclitus
               ,
               or
               the
               laughing
               of
               Democritus
               .
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               That
               in
               this
               Question
               ,
               to
               justifie
               weeping
               ,
               we
               have
               the
               example
               of
               our
               Lord
               ,
               whom
               we
               read
               not
               ever
               to
               have
               been
               seen
               laughing
               ,
               not
               even
               at
               the
               marriage
               feast
               whereat
               he
               was
               present
               ;
               but
               he
               lamented
               the
               death
               of
               Lazarus
               ,
               though
               he
               knew
               that
               himself
               was
               going
               to
               raise
               him
               up
               again
               .
               And
               he
               compares
               the
               entrance
               into
               Paradise
               to
               the
               gate
               of
               a
               Judge
               ,
               which
               a
               good
               woman
               cannot
               get
               open
               ,
               nor
               move
               the
               Judge
               to
               do
               her
               justice
               ,
               but
               by
               many
               complaints
               and
               tears
               :
               and
               he
               pronounceth
               the
               house
               of
               mourning
               blessed
               ,
               saying
               ,
               that
               GOD
               abides
               there
               :
               on
               the
               contrary
               ,
               laughter
               and
               rejoycing
               not
               onely
               were
               the
               forerunners
               of
               the
               Deluge
               ,
               but
               at
               present
               occasion
               a
               thousand
               offences
               against
               God
               ,
               our
               Neighbour
               ,
               and
               our Selves
               .
               Moreover
               ,
               all
               the
               Exhortations
               and
               Sermons
               of
               Preachers
               tend
               only
               to
               move
               tears
               of
               contrition
               ;
               and
               some
               observe
               ,
               in
               the
               trial
               of
               Witches
               and
               Conjurers
               ,
               that
               they
               never
               weep
               ,
               which
               is
               a
               certain
               argument
               of
               an
               ill
               nature
               ,
               especially
               in
               women
               and
               children
               .
               And
               Dido
               ,
               speaking
               of
               the
               ingrateful
               Aeneas
               ,
               more
               resents
               his
               not
               weeping
               when
               he
               bid
               her
               adieu
               ,
               then
               all
               the
               rest
               .
               For
               we
               are
               naturally
               inclin'd
               to
               weeping
               ,
               as
               being
               the
               most
               humid
               
               of
               all
               animals
               ;
               and
               nature
               seems
               to
               have
               made
               the
               brain
               only
               for
               the
               eyes
               ,
               which
               being
               always
               moist
               have
               also
               a
               glandule
               in
               the
               greater
               corner
               ,
               call'd
               (
               from
               its
               office
               )
               Lachrymalis
               ,
               which
               is
               a
               spungy
               flesh
               full
               of
               little
               holes
               ,
               serving
               to
               attract
               the
               moisture
               of
               the
               brain
               which
               furnishes
               the
               matter
               of
               tears
               ,
               and
               disperses
               it
               drop
               by
               drop
               ,
               lest
               falling
               too
               much
               together
               ,
               the
               brain
               should
               be
               left
               dry
               ,
               which
               is
               a
               temper
               contrary
               to
               its
               natural
               one
               .
               Now
               as
               for
               objects
               without
               us
               ,
               't
               is
               evident
               there
               is
               more
               cause
               of
               weeping
               then
               of
               laughter
               .
               For
               if
               we
               look
               under
               our
               feet
               ,
               there
               the
               ground
               presents
               it self
               ,
               which
               sooner
               then
               every
               one
               hopes
               is
               to
               bury
               every
               on
               's
               ambition
               ,
               and
               afford
               him
               but
               six
               foot
               of
               earth
               ;
               if
               on
               each
               side
               of
               us
               ,
               there
               appear
               so
               many
               miseries
               ,
               that
               the
               Spaniards
               ,
               who
               are
               accustom'd
               thereunto
               ,
               say
               proverbially
               that
               they
               who
               are
               afflicted
               with
               the
               miseries
               of
               others
               bear
               the
               whole
               world
               upon
               their
               shoulders
               .
               If
               upwards
               ,
               what
               a
               cause
               of
               sadness
               is
               it
               to
               see
               that
               so
               great
               and
               vast
               a
               Kingdom
               is
               at
               this
               day
               in
               less
               esteem
               then
               the
               meanest
               part
               of
               this
               valley
               of
               tears
               ,
               the
               earth
               ,
               and
               to
               see
               God
               dishonour'd
               so
               many
               ways
               .
               Come
               we
               down
               to
               our selves
               ;
               the
               infirmities
               of
               the
               body
               ,
               the
               afflictions
               of
               the
               mind
               ,
               all
               the
               passions
               of
               the
               soul
               and
               the
               crosses
               of
               fortune
               ,
               have
               made
               those
               that
               have
               most
               tasted
               the
               pleasures
               of
               this
               life
               ,
               acknowledge
               that
               it
               is
               nothing
               but
               thorns
               and
               miseries
               ,
               and
               with
               the
               wise
               man
               ,
               nothing
               but
               vanity
               :
               of
               which
               not
               to
               speak
               a
               word
               ,
               were
               to
               be
               insensible
               ;
               to
               laugh
               ,
               impiety
               ;
               and
               to
               imitate
               Aesop's
               Snails
               who
               laugh'd
               at
               their
               cost
               .
               It
               remains
               ,
               therefore
               ,
               that
               't
               is
               wisdom
               to
               bewail
               them
               .
            
             
               The
               Second
               said
               ,
               There
               is
               a
               time
               to
               weep
               ,
               and
               a
               time
               to
               laugh
               ,
               as
               the
               Wiseman
               testifies
               ;
               so
               that
               to
               do
               either
               continually
               is
               equally
               vicious
               :
               Yet
               laughter
               being
               most
               sutable
               to
               man
               who
               is
               defin'd
               by
               the
               faculty
               he
               hath
               to
               laugh
               ,
               and
               not
               by
               that
               of
               weeping
               ,
               which
               is
               common
               to
               Harts
               and
               Crocodiles
               ,
               who
               shed
               true
               tears
               ,
               and
               other
               beasts
               weep
               after
               their
               manner
               ,
               but
               none
               laughs
               :
               I
               conceive
               that
               the
               laughter
               of
               Democritus
               was
               lesse
               blameable
               then
               the
               weeping
               of
               Heraclitus
               ;
               whose
               tears
               render'd
               him
               odious
               and
               iusupportable
               to
               all
               the
               world
               ,
               which
               ,
               on
               the
               contrary
               ,
               is
               greatly
               pleas'd
               with
               the
               company
               of
               laughers
               ,
               and
               easily
               side
               with
               them
               .
               Moreover
               ,
               their
               Jovial
               and
               sanguine
               humour
               is
               always
               to
               be
               preferr'd
               before
               the
               Saturnine
               and
               melancholy
               humour
               of
               weepers
               ,
               who
               are
               their
               own
               greatest
               enemies
               ,
               exhausting
               their
               moisture
               ,
               and
               by
               concentration
               of
               the
               spirits
               hindring
               the
               free
               functions
               of
               reason
               .
               Whereas
               laughter
               which
               is
               a
               sign
               of
               joy
               and
               contentment
               dilates
               the
               spirits
               ,
               and
               causes
               all
               the
               actions
               of
               life
               to
               be
               perform'd
               better
               .
               And
               the
               laughter
               of
               Democritus
               exciting
               the
               like
               motion
               of
               joy
               in
               the
               spectators
               ;
               their
               joy
               dilated
               their
               spirits
               ,
               and
               render'd
               them
               more
               docible
               and
               capable
               to
               receive
               his
               counsels
               .
            
             
               The
               Third
               said
               ,
               That
               as
               a
               Physitian
               were
               no
               lesse
               impertinent
               in
               laughing
               at
               his
               Patient
               ,
               then
               imprudent
               in
               weeping
               for
               the
               malady
               which
               he
               sees
               him
               endure
               :
               So
               Democritus
               and
               Heraclitus
               
               were
               as
               ridiculous
               ,
               the
               one
               as
               the
               other
               ,
               in
               laughing
               at
               ,
               or
               lamenting
               the
               misery
               of
               men
               .
               Moreover
               ,
               it
               seems
               to
               be
               a
               sign
               of
               repentance
               ,
               that
               he
               put
               out
               his
               own
               eyes
               ,
               and
               not
               to
               Philosophize
               the
               better
               :
               otherwise
               he
               should
               have
               done
               as
               one
               that
               cut
               off
               his
               own
               legs
               that
               he
               might
               leap
               the
               better
               ;
               since
               the
               eyes
               are
               the
               windows
               of
               the
               soul
               ,
               whereby
               it
               admits
               almost
               all
               its
               informations
               .
               Heraclitus
               therefore
               was
               more
               excusable
               ;
               because
               tears
               proceed
               from
               charity
               and
               compassion
               ,
               but
               laughter
               is
               an
               effect
               of
               contempt
               ,
               and
               procures
               us
               as
               much
               hatred
               as
               the
               other
               do's
               affection
               .
               Besides
               ,
               Democritus's
               laughter
               could
               neither
               make
               others
               better
               ,
               nor
               himself
               ;
               for
               what
               profit
               can
               be
               made
               by
               the
               ironies
               and
               gibes
               of
               a
               mocker
               .
               On
               the
               contrary
               ,
               tears
               are
               so
               perswasive
               ,
               that
               Augustus
               ,
               as
               subtle
               as
               he
               was
               ,
               suffer'd
               himself
               to
               be
               deceiv'd
               by
               those
               of
               Cleopatra
               ,
               and
               believ'd
               her
               willing
               to
               live
               when
               she
               had
               resolv'd
               to
               dye
               .
            
             
               The
               Fourth
               said
               ,
               That
               both
               of
               them
               had
               reason
               ,
               considering
               the
               vanity
               of
               the
               things
               of
               the
               world
               ,
               which
               are
               equally
               ridiculous
               and
               deplorable
               .
               For
               though
               laughter
               and
               weeping
               seem
               contraries
               ,
               yet
               they
               may
               proceed
               from
               the
               same
               cause
               .
               Some
               Nations
               have
               wept
               at
               the
               birth
               of
               their
               children
               ,
               whereas
               we
               make
               exultations
               .
               Many
               have
               laugh'd
               at
               Alexander
               who
               wept
               because
               he
               had
               no
               more
               worlds
               to
               conquer
               .
               Xerxes
               wept
               when
               he
               beheld
               his
               goodly
               Army
               ,
               of
               which
               not
               one
               person
               was
               to
               be
               left
               after
               a
               hundred
               years
               ,
               whilst
               a
               Philosopher
               of
               his
               train
               laugh'd
               at
               it
               .
               And
               in
               both
               passions
               there
               is
               a
               retraction
               of
               the
               nerves
               ;
               whence
               the
               features
               of
               the
               countenance
               of
               one
               that
               laughs
               are
               like
               those
               of
               him
               that
               weeps
               .
               Moreover
               ,
               the
               three
               subjects
               which
               may
               oblige
               men
               to
               laughter
               ,
               namely
               ,
               the
               crosses
               of
               furtune
               ,
               and
               what
               they
               call
               Virtue
               and
               Science
               ,
               afford
               equal
               matter
               of
               laughing
               and
               weeping
               .
               When
               fortune
               casts
               down
               such
               as
               she
               had
               advanc'd
               to
               the
               top
               of
               her
               wheel
               ,
               are
               not
               they
               as
               worthy
               of
               commiseration
               as
               of
               derision
               ,
               for
               having
               trusted
               to
               her
               inconstancy
               ?
               When
               our
               Gentry
               cut
               one
               another's
               throats
               for
               an
               ambiguous
               word
               ,
               lest
               they
               should
               seem
               cowards
               ,
               are
               they
               not
               as
               deplorable
               as
               ridiculous
               ,
               in
               taking
               the
               shadow
               of
               virtue
               for
               it self
               ?
               And
               as
               for
               Science
               ,
               should
               these
               two
               Philosophers
               come
               from
               the
               dead
               ,
               and
               behold
               our
               youth
               spend
               ten
               years
               in
               learning
               to
               speak
               ,
               and
               all
               our
               Philosophy
               reduc'd
               to
               a
               bundle
               of
               obscure
               distinctions
               ,
               would
               not
               they
               dye
               once
               more
               with
               equal
               reason
               ,
               the
               one
               with
               weeping
               ,
               and
               the
               other
               with
               laughing
               ?
            
          
        
         
           
           
             CONFERENCE
             XCI
             .
          
           
             
               I.
               Whether
               heat
               or
               cold
               be
               more
               tolerable
               .
               II.
               Who
               are
               most
               happy
               in
               this
               World
               ,
               Wise
               Men
               or
               Fools
               .
            
          
           
             
               I.
               Whether
               heat
               or
               cold
               be
               more
               tolerable
               .
            
             
               COmparison
               moves
               us
               more
               then
               any
               other
               thing
               .
               And
               though
               no
               sense
               be
               less
               fallacious
               then
               the
               Touch
               ,
               yet
               't
               is
               guided
               by
               comparison
               as
               well
               as
               the
               rest
               .
               Thus
               Caves
               seem
               cold
               in
               the
               Summer
               ,
               because
               we
               come
               out
               of
               the
               hot
               air
               ;
               and
               hot
               in
               Winter
               ,
               because
               the
               same
               air
               which
               we
               forsake
               is
               cold
               ,
               the
               Cave
               remaining
               always
               in
               the
               same
               temper
               ,
               without
               recurring
               to
               those
               Antiperistases
               which
               have
               no
               foundation
               in
               the
               thing
               ;
               the
               organs
               of
               the
               Touch
               being
               the
               sole
               competent
               judges
               of
               the
               several
               degrees
               of
               tangible
               qualities
               ;
               the
               first
               of
               which
               are
               heat
               and
               cold
               ,
               provided
               those
               Organs
               be
               neither
               too
               obtuse
               ,
               as
               in
               the
               Paralytical
               ,
               nor
               too
               exquisite
               as
               when
               the
               nerve
               lyes
               naked
               .
               'T
               is
               requisite
               also
               that
               the
               man
               who
               judges
               be
               in
               health
               ,
               for
               he
               that
               has
               an
               Ague
               thinks
               nothing
               too
               cold
               in
               his
               hot
               fit
               ,
               and
               nothing
               too
               hot
               or
               so
               much
               as
               temperate
               during
               the
               cold
               fit
               ;
               so
               the
               phlegmatick
               and
               melancholy
               bear
               heat
               better
               then
               cold
               ,
               the
               bilious
               and
               sanguine
               the
               latter
               better
               then
               the
               former
               ,
               as
               correcting
               the
               excess
               of
               their
               own
               temper
               .
               Now
               at
               first
               sight
               heat
               seems
               more
               supportable
               ,
               because
               more
               congruous
               to
               life
               ,
               which
               consists
               in
               heat
               (
               by
               which
               Galen
               defines
               the
               soul
               )
               as
               death
               in
               its
               contrary
               ,
               cold
               .
               Moreover
               nature
               hath
               made
               the
               hot
               Climates
               more
               large
               and
               capacious
               then
               the
               cold
               ,
               which
               are
               two
               very
               streight
               ones
               ,
               although
               she
               hath
               supply'd
               those
               Regions
               with
               the
               remedy
               of
               Furs
               :
               all
               the
               rest
               of
               the
               world
               is
               either
               hot
               or
               temperate
               ,
               and
               always
               more
               hot
               then
               cold
               .
               Nevertheless
               ,
               I
               conclude
               for
               cold
               ,
               because
               heat
               joyn'd
               to
               our
               heat
               renders
               it
               excessive
               ,
               whereas
               cold
               being
               encounter'd
               by
               it
               ,
               there
               results
               a
               temperate
               third
               .
               Besides
               ,
               the
               opposition
               of
               cold
               redoubles
               the
               natural
               heat
               ;
               whence
               we
               have
               greater
               appetite
               in
               Winter
               then
               in
               Summer
               ,
               sleep
               longer
               ,
               and
               perform
               all
               natural
               functions
               better
               ,
               and
               are
               more
               cheerful
               in
               mind
               :
               whereas
               in
               Summer
               our
               bodies
               and
               minds
               are
               languid
               ,
               and
               less
               capable
               of
               labour
               ;
               and
               't
               is
               more
               dangerous
               ,
               in
               reference
               to
               health
               ,
               to
               cool
               our selves
               in
               Summer
               then
               to
               heat
               our selves
               in
               in
               Winter
               ;
               the
               first
               occasioning
               ,
               the
               latter
               preventing
               most
               diseases
               .
            
             
               The
               Second
               said
               ,
               That
               cold
               being
               an
               enemy
               to
               nature
               ,
               it
               excess
               must
               be
               more
               hurtful
               ,
               and
               consequently
               more
               insupportable
               then
               that
               of
               heat
               ,
               particularly
               that
               of
               the
               Sun.
               For
               this
               grand
               Luminary
               ,
               the
               soul
               of
               the
               Universe
               ,
               and
               whose
               heat
               is
               the
               cause
               of
               all
               generations
               ,
               must
               also
               be
               that
               of
               their
               preservation
               not
               of
               their
               destruction
               .
               Whence
               the
               excess
               of
               his
               heat
               is
               much
               
               more
               tolerable
               then
               that
               of
               cold
               .
               Moreover
               ,
               hot
               Countries
               are
               more
               fertile
               ,
               and
               the
               Scripture
               teaches
               us
               that
               the
               first
               Colonies
               came
               from
               the
               South
               :
               Yea
               ,
               some
               Doctors
               place
               the
               Terrestrial
               Paradise
               under
               the
               Aequinoctial
               :
               whence
               it
               follows
               that
               hot
               Regions
               having
               been
               first
               inhabited
               ,
               have
               also
               been
               most
               habitable
               :
               even
               the
               Torrid
               Zone
               ,
               thought
               unhabitable
               by
               all
               antiquity
               ,
               experience
               hath
               found
               very
               populous
               ;
               whereas
               the
               cold
               are
               but
               very
               little
               habitable
               ,
               and
               not
               at
               all
               ,
               beyond
               the
               78
               degree
               .
            
             
               The
               Third
               said
               ,
               That
               the
               heat
               which
               preserves
               our
               lives
               is
               natural
               ,
               gentle
               ,
               and
               agreeable
               ,
               not
               extraneous
               ,
               as
               that
               meant
               in
               the
               question
               is
               .
               Therefore
               external
               cold
               must
               be
               compar'd
               with
               heat
               ,
               likewise
               external
               and
               extraneous
               ,
               not
               with
               the
               vital
               heat
               ,
               which
               is
               of
               a
               more
               sublime
               order
               then
               these
               elementary
               qualities
               .
               Now
               't
               is
               certain
               external
               heat
               is
               more
               powerful
               and
               active
               then
               external
               cold
               ,
               since
               it
               consumes
               and
               dissolves
               Metals
               ,
               which
               cold
               cannot
               ,
               and
               is
               more
               hurtful
               because
               it
               dries
               up
               humidity
               which
               is
               the
               foundation
               of
               life
               .
               'T
               is
               also
               less
               tolerable
               ;
               for
               we
               can
               bear
               the
               touch
               of
               the
               coldest
               body
               in
               the
               world
               ,
               namely
               Ice
               ,
               yea
               eat
               it
               without
               harm
               ;
               but
               none
               could
               ever
               resist
               flames
               .
               Whence
               fire
               is
               the
               cruellest
               of
               punishments
               ,
               not
               cold
               ,
               from
               which
               ,
               besides
               ,
               we
               may
               more
               easily
               defend
               our selves
               then
               from
               excessive
               heat
               ,
               which
               may
               be
               abated
               a
               little
               by
               winds
               ,
               shadows
               ,
               or
               other
               artifices
               ,
               but
               not
               wholly
               ,
               as
               cold
               is
               by
               help
               of
               fire
               ,
               clothes
               ,
               and
               motion
               .
            
             
               The
               Fourth
               said
               ,
               If
               it
               be
               true
               which
               Cardan
               saith
               ,
               that
               cold
               is
               nothing
               but
               a
               privation
               of
               heat
               ,
               Nature
               ,
               which
               dreads
               nothing
               so
               much
               as
               non-entity
               ,
               must
               abhor
               it
               most
               ;
               nor
               can
               it
               be
               any
               way
               active
               ,
               since
               that
               which
               exists
               not
               cannot
               act
               .
               But
               I
               will
               suppose
               ,
               as
               't
               is
               most
               probable
               ,
               that
               both
               the
               one
               and
               the
               other
               are
               positive
               entities
               ,
               since
               cold
               enters
               into
               the
               composition
               of
               bodies
               as
               well
               as
               heat
               ,
               the
               bones
               ,
               membranes
               ,
               skin
               ,
               nerves
               ,
               and
               all
               but
               the
               fleshy
               parts
               ,
               being
               cold
               ,
               as
               also
               the
               brain
               ,
               the
               noblest
               part
               of
               man.
               And
               I
               conceive
               that
               heat
               and
               cold
               ,
               consider'd
               either
               as
               internal
               principles
               of
               a
               living
               body
               ,
               or
               as
               two
               external
               agents
               ,
               enemies
               of
               life
               ,
               cold
               is
               always
               more
               hurtful
               then
               heat
               .
               On
               the
               one
               side
               hot
               distempers
               alter
               the
               functions
               ,
               but
               cold
               abolish
               them
               ,
               depriving
               us
               of
               sense
               ,
               motion
               and
               life
               ,
               as
               in
               the
               Lethargy
               ,
               Apoplexie
               ,
               Epilepsie
               ,
               and
               other
               cold
               diseases
               .
               And
               on
               the
               other
               ,
               external
               heat
               indeed
               draws
               forth
               part
               of
               our
               spirits
               ,
               and
               thereby
               weakens
               us
               ,
               whence
               come
               faintings
               after
               too
               hot
               a
               bath
               ,
               or
               too
               great
               a
               fire
               :
               but
               it
               never
               wholly
               quenches
               and
               destroys
               them
               ;
               as
               the
               light
               of
               the
               Sun
               drowns
               that
               of
               a
               Candle
               at
               noon
               ,
               but
               do's
               not
               extinguish
               it
               .
            
             
               The
               Fifth
               said
               ,
               Because
               ,
               as
               Hippocrates
               saith
               ,
               in
               his
               Aphorisms
               ,
               some
               natures
               are
               best
               in
               Winter
               ,
               others
               in
               Summer
               ;
               as
               old
               men
               are
               not
               much
               inconvenienc'd
               by
               the
               most
               vehement
               heats
               ,
               whereas
               cold
               kills
               them
               ;
               on
               the
               contrary
               ,
               young
               people
               of
               hot
               tempers
               endure
               heat
               more
               impatiently
               then
               cold
               ;
               and
               there
               is
               no
               temperament
               
                 ad
                 pondus
              
               or
               exact
               ;
               Reason
               must
               be
               call'd
               to
               
               the
               aid
               of
               our
               senses
               ,
               not
               only
               to
               judge
               of
               moist
               and
               dry
               ,
               as
               Galen
               thinks
               ,
               but
               also
               of
               hot
               and
               cold
               :
               which
               being
               absolutely
               consider'd
               in
               their
               own
               nature
               ,
               without
               respect
               to
               us
               ,
               I
               conceive
               heat
               much
               more
               active
               then
               cold
               ,
               and
               consequently
               ,
               less
               supportable
               :
               because
               the
               more
               a
               thing
               hath
               of
               form
               ,
               and
               less
               of
               matter
               ,
               't
               is
               the
               more
               active
               ;
               the
               one
               of
               these
               principles
               being
               purely
               active
               ,
               and
               the
               cause
               of
               all
               natural
               actions
               ,
               the
               other
               simply
               passive
               .
               Thus
               the
               earth
               and
               water
               are
               dull
               and
               heavy
               elements
               ,
               in
               comparison
               of
               the
               air
               and
               fire
               ,
               which
               are
               less
               dense
               and
               material
               :
               Heaven
               ,
               the
               universal
               cause
               of
               all
               sublunary
               things
               ,
               is
               a
               form
               without
               matter
               ,
               as
               Averroës
               affirms
               .
               Now
               heat
               rarifies
               and
               dilates
               its
               subject
               ,
               and
               seems
               to
               make
               it
               more
               spiritual
               ,
               and
               so
               is
               more
               active
               then
               cold
               ,
               which
               condenses
               and
               stops
               all
               the
               pores
               and
               passages
               .
               Which
               also
               appears
               ,
               in
               that
               the
               hottest
               diseases
               are
               the
               most
               acute
               ;
               and
               if
               cold
               diseases
               kill
               sometimes
               ,
               they
               charm
               and
               dull
               the
               senses
               ,
               and
               so
               render
               death
               more
               gentle
               and
               supportable
               .
               On
               the
               contrary
               ,
               the
               cruellest
               deaths
               ,
               great
               pains
               ,
               and
               the
               most
               violent
               diseases
               ,
               are
               ordinarily
               caus'd
               by
               some
               hot
               humour
               .
               Hence
               it
               is
               that
               no
               person
               dyes
               without
               a
               Fever
               ;
               and
               Hippocrates
               affirms
               that
               the
               same
               heat
               which
               generates
               us
               kills
               us
               .
               In
               fine
               ,
               God
               ,
               who
               is
               the
               prime
               Reason
               ,
               hath
               judg'd
               heat
               more
               active
               ,
               and
               less
               supportable
               then
               cold
               ,
               since
               he
               appoints
               fire
               to
               torment
               the
               devils
               and
               damned
               souls
               .
            
          
           
             
               II.
               Who
               are
               most
               happy
               in
               this
               world
               ,
               Wise
               Men
               or
               Fools
               .
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               As
               there
               is
               but
               one
               right
               line
               ,
               and
               infinite
               crooked
               ,
               so
               there
               is
               but
               one
               wisdom
               ,
               and
               one
               way
               to
               attain
               it
               ,
               namely
               ,
               to
               follow
               right
               reason
               ;
               but
               follies
               are
               of
               all
               sorts
               ,
               and
               of
               as
               many
               fashions
               as
               there
               are
               different
               minds
               which
               conceive
               things
               under
               divers
               apparences
               of
               goodness
               .
               So
               that
               the
               number
               of
               fools
               being
               greater
               then
               that
               of
               wise
               ,
               men
               ,
               these
               will
               always
               lose
               their
               cause
               .
               Moreover
               ,
               if
               happiness
               be
               well
               defin'd
               by
               contentment
               ,
               who
               is
               there
               but
               accounts
               fools
               more
               happy
               then
               the
               wise
               ?
               Witness
               he
               ,
               who
               otherwise
               intelligent
               enough
               ,
               was
               a
               fool
               in
               this
               only
               point
               ,
               that
               he
               would
               diligently
               repair
               alone
               to
               the
               Theatre
               ,
               and
               phancy
               that
               he
               saw
               and
               heard
               the
               Actors
               ,
               and
               applauded
               them
               ,
               although
               no
               body
               was
               there
               besides
               himself
               :
               but
               being
               cur'd
               of
               his
               folly
               ,
               he
               complain'd
               of
               his
               friends
               in
               stead
               of
               thanking
               them
               ,
               for
               having
               been
               too
               careful
               to
               render
               him
               miserable
               ,
               being
               a
               happy
               man
               before
               .
               Besides
               ,
               folly
               hath
               this
               priviledge
               ,
               that
               we
               bear
               with
               that
               truth
               from
               the
               mouth
               of
               a
               fool
               which
               would
               be
               odious
               in
               another
               :
               and
               the
               tribe
               of
               fools
               is
               indeed
               exceeding
               great
               ,
               since
               we
               are
               born
               such
               ;
               for
               a
               child
               is
               agreeable
               upon
               no
               other
               account
               but
               its
               simplicity
               ,
               which
               is
               nothing
               else
               but
               folly
               ;
               by
               which
               many
               faults
               are
               excusable
               in
               youth
               ,
               which
               are
               not
               to
               be
               endur'd
               in
               other
               ages
               .
               And
               those
               whom
               we
               account
               happiest
               ,
               and
               that
               dye
               of
               old
               age
               ,
               end
               thus
               ;
               and
               are
               therefore
               call'd
               twice
               children
               ;
               and
               folly
               serves
               to
               take
               away
               the
               sense
               of
               all
               the
               discontents
               and
               incommodities
               of
               old
               age
               .
               Yea
               he
               that
               more
               
               neerly
               considers
               the
               course
               of
               our
               life
               will
               find
               more
               of
               folly
               in
               it
               then
               of
               wisdom
               .
               For
               if
               self-conceit
               ,
               play
               ,
               love
               ,
               and
               the
               other
               passions
               ,
               be
               so
               many
               follies
               ,
               who
               is
               free
               from
               it
               ?
            
             
               The
               Second
               said
               ,
               That
               wise
               men
               alone
               are
               happy
               ,
               is
               justly
               accounted
               a
               Stoical
               Paradox
               ,
               since
               't
               is
               contrary
               to
               true
               natural
               sentiments
               ,
               which
               shew
               us
               that
               the
               happiness
               of
               this
               life
               consists
               only
               in
               two
               points
               ,
               namely
               ,
               in
               the
               privation
               of
               grief
               ,
               and
               the
               possession
               of
               good
               .
               As
               for
               the
               first
               ,
               not
               to
               speak
               of
               bodily
               pains
               ,
               from
               which
               the
               wise
               are
               no
               more
               exempt
               then
               fools
               ,
               the
               strongest
               minds
               are
               more
               intelligent
               by
               their
               more
               vigorous
               reasoning
               ,
               and
               (
               consequently
               )
               more
               susceptible
               of
               inward
               grief
               and
               affliction
               ,
               of
               hope
               ,
               fear
               ,
               desire
               ,
               and
               as
               other
               passions
               ;
               besides
               that
               they
               are
               ordinary
               of
               a
               melancholy
               temper
               ,
               and
               more
               fix'd
               upon
               their
               objects
               then
               fools
               ,
               who
               are
               more
               inconstant
               :
               to
               say
               nothing
               of
               the
               scruples
               of
               conscience
               ,
               which
               many
               times
               rack
               their
               spirits
               ,
               of
               the
               points
               of
               honour
               ,
               of
               civilities
               ,
               nor
               of
               the
               knotty
               questions
               in
               the
               Sciences
               .
               As
               for
               the
               latter
               ,
               the
               possession
               of
               good
               ,
               fools
               have
               a
               better
               share
               then
               the
               wise
               ,
               because
               there
               is
               no
               absolute
               ,
               but
               onely
               relative
               ,
               good
               in
               this
               world
               ;
               whence
               proceeded
               the
               many
               different
               opinions
               touching
               the
               chief
               good
               ,
               and
               the
               saying
               ,
               that
               none
               is
               truly
               happy
               unless
               he
               thinks
               himself
               so
               .
               And
               therefore
               there
               are
               more
               fools
               then
               wise
               happy
               .
               For
               the
               latter
               discerning
               the
               meaness
               and
               vanity
               of
               the
               goods
               of
               the
               world
               ,
               account
               it
               no
               happiness
               to
               possess
               them
               ,
               but
               strain
               their
               wits
               to
               find
               others
               more
               solid
               ,
               which
               they
               will
               never
               find
               in
               this
               world
               :
               whereas
               the
               former
               live
               contented
               and
               happy
               in
               the
               quiet
               enjoyment
               of
               their
               present
               goods
               ,
               beyond
               which
               they
               wish
               no
               others
               .
               Moreover
               ,
               our
               happiness
               and
               contentment
               depends
               upon
               our selves
               ,
               that
               is
               ,
               upon
               our
               own
               imagination
               ,
               as
               appears
               in
               the
               Hospitals
               of
               fools
               ,
               who
               are
               so
               far
               from
               resenting
               the
               horror
               and
               misery
               wherein
               they
               really
               are
               ,
               that
               ,
               on
               the
               contrary
               ,
               they
               flatter
               themselves
               with
               their
               agreeable
               phancies
               of
               being
               Kings
               ,
               Emperors
               ,
               and
               very
               gods
               ;
               from
               which
               they
               take
               more
               pleasure
               then
               they
               give
               to
               others
               .
               As
               also
               in
               that
               Athenian
               ,
               who
               imagining
               all
               the
               ships
               in
               the
               Piraean
               Haven
               to
               be
               his
               ,
               rejoyc'd
               for
               their
               return
               ,
               and
               su'd
               his
               friends
               at
               Law
               for
               curing
               him
               of
               this
               agreeable
               folly
               .
               In
               fine
               ,
               according
               to
               the
               meer
               sentiments
               of
               nature
               ,
               the
               people
               of
               the
               world
               addicting
               themselves
               to
               all
               sorts
               of
               pleasures
               ,
               are
               more
               happy
               then
               those
               who
               deny
               the
               same
               to
               themselves
               ,
               in
               obedience
               to
               the
               counsels
               of
               the
               Gospel
               ;
               and
               yet
               in
               the
               judgement
               of
               God
               ,
               who
               is
               the
               rule
               of
               true
               wisdom
               ,
               these
               are
               wise
               ,
               and
               the
               other
               fools
               .
               Lastly
               ,
               the
               Law
               is
               favorable
               to
               fools
               in
               the
               perpetration
               of
               great
               crimes
               ,
               their
               defect
               of
               will
               being
               their
               security
               .
               For
               which
               reason
               we
               call
               them
               Innocents
               .
            
             
               The
               Third
               said
               ,
               This
               Question
               is
               the
               harder
               to
               be
               determin'd
               ,
               because
               there
               is
               no
               judge
               but
               is
               a
               party
               .
               But
               if
               we
               refer
               our selves
               to
               the
               wise
               ,
               as
               it
               belongs
               to
               them
               to
               determine
               things
               ,
               they
               will
               judge
               it
               to
               their
               own
               advantage
               .
               And
               indeed
               ,
               to
               place
               
               felicity
               of
               the
               mind
               in
               the
               total
               alienation
               of
               the
               mind
               ,
               or
               in
               the
               several
               degrees
               of
               the
               same
               ,
               is
               no
               less
               preposterous
               then
               to
               place
               the
               pleasure
               of
               the
               body
               in
               pain
               or
               diseases
               .
               For
               man's
               felicity
               or
               chief
               good
               consists
               not
               in
               opinion
               ;
               otherwise
               it
               were
               not
               true
               ,
               but
               only
               imaginary
               ,
               and
               so
               man
               alone
               ,
               amongst
               all
               the
               creatures
               ,
               could
               not
               be
               truly
               happy
               .
               But
               this
               beatitude
               of
               man
               consists
               in
               his
               end
               ;
               this
               end
               is
               his
               action
               ;
               the
               action
               of
               man
               ,
               as
               man
               ,
               is
               that
               which
               renders
               him
               like
               to
               God
               by
               contemplation
               and
               vertue
               ,
               the
               two
               most
               perfect
               operations
               of
               the
               understanding
               and
               the
               will
               ,
               proceeding
               from
               principles
               to
               conclusions
               in
               the
               theory
               ,
               and
               from
               the
               means
               to
               the
               end
               in
               the
               practice
               of
               moral
               vertues
               ,
               which
               are
               not
               without
               prudence
               and
               reason
               ,
               because
               they
               consist
               in
               mediocrity
               ,
               which
               cannot
               be
               understood
               but
               by
               the
               comparison
               of
               the
               two
               extreams
               ;
               which
               is
               an
               action
               of
               the
               understanding
               .
               Since
               therefore
               folly
               is
               a
               Laesion
               of
               the
               rational
               faculty
               ,
               whether
               this
               Reason
               be
               abolish'd
               ,
               deprav'd
               or
               diminish'd
               (
               which
               are
               the
               several
               degrees
               of
               folly
               )
               fools
               cannot
               be
               happy
               ,
               because
               they
               cannot
               live
               according
               to
               right
               reason
               :
               in
               which
               the
               essence
               of
               this
               life's
               felicity
               consists
               .
               As
               they
               are
               exempt
               from
               vices
               ,
               so
               they
               are
               incapable
               of
               vertues
               .
               And
               if
               it
               be
               true
               ,
               that
               no
               man
               is
               happy
               but
               he
               that
               is
               contented
               ,
               and
               that
               contentment
               consists
               in
               the
               satisfaction
               we
               have
               in
               the
               enjoyment
               of
               some
               good
               ,
               which
               gives
               us
               rest
               ;
               fools
               cannot
               be
               happy
               ,
               since
               satisfaction
               of
               mind
               proceeds
               from
               its
               reflexion
               upon
               the
               excellence
               or
               goodnes
               of
               the
               thing
               which
               we
               possess
               .
               Now
               reflexion
               is
               a
               most
               perfect
               act
               of
               the
               Intellect
               ,
               which
               returns
               upon
               its
               objects
               and
               it self
               .
               So
               that
               what
               Civilians
               say
               of
               slaves
               ,
               that
               they
               cannot
               be
               happy
               in
               this
               world
               ,
               because
               they
               are
               not
               their
               own
               ,
               nor
               counted
               for
               any
               thing
               ,
               but
               reputed
               in
               the
               number
               of
               the
               dead
               ;
               the
               same
               may
               with
               much
               more
               reason
               be
               affirm'd
               of
               fools
               .
            
          
        
         
           
             CONFERENCE
             XCII
             .
          
           
             
               I.
               Which
               is
               most
               healthful
               ,
               moisture
               or
               dryness
               .
               II.
               Which
               is
               to
               be
               preferr'd
               ,
               the
               contemplative
               life
               ,
               or
               the
               active
               .
            
          
           
             
               I.
               Which
               is
               most
               healthful
               ,
               moisture
               or
               dryness
               .
            
             
               THe
               Philosopher
               Thales
               had
               reason
               in
               affirming
               water
               to
               be
               the
               principle
               of
               all
               things
               ;
               whether
               he
               had
               learn'd
               out
               of
               the
               books
               of
               Moses
               ,
               that
               in
               the
               beginning
               the
               Spirit
               of
               God
               mov'd
               upon
               the
               face
               of
               the
               waters
               ,
               and
               so
               the
               water
               appear'd
               first
               of
               the
               Elements
               ;
               or
               else
               had
               observ'd
               in
               nature
               that
               no
               sublunary
               forms
               can
               subsist
               without
               moisture
               ,
               which
               Chymistry
               teaches
               us
               to
               extract
               out
               of
               the
               most
               acid
               bodies
               ,
               which
               neither
               can
               subsist
               without
               humidity
               tying
               and
               uniting
               their
               parts
               ,
               
               otherwise
               likely
               to
               fall
               into
               dust
               ;
               as
               it
               also
               serves
               to
               all
               generations
               ,
               those
               of
               Plants
               and
               Animals
               beginning
               always
               by
               humidity
               ,
               which
               is
               the
               cause
               why
               the
               Sea
               is
               more
               fruitful
               in
               Fish
               (
               which
               likewise
               are
               more
               sound
               )
               then
               the
               earth
               in
               its
               Animals
               ,
               of
               less
               bulk
               then
               the
               Marine
               .
               For
               humidity
               is
               the
               food
               of
               their
               natural
               heat
               ;
               it
               also
               causes
               Leaves
               ,
               Flowers
               and
               Fruits
               ,
               to
               grow
               forth
               in
               Plants
               upon
               the
               earth
               ,
               and
               in
               the
               entrals
               thereof
               it
               forms
               Minerals
               ;
               the
               noblest
               of
               which
               are
               the
               most
               ductile
               and
               fusible
               ,
               which
               is
               a
               sign
               of
               their
               abundant
               humidity
               ,
               as
               the
               dryest
               and
               most
               earthy
               are
               the
               worst
               .
               The
               dews
               of
               Heaven
               fertilize
               the
               earth
               ,
               whence
               God
               threatens
               his
               people
               to
               give
               them
               a
               heaven
               of
               brass
               ,
               and
               an
               earth
               of
               iron
               ;
               and
               when
               he
               promises
               great
               blessings
               ,
               he
               saith
               ,
               he
               will
               give
               dew
               in
               abundance
               ,
               which
               also
               was
               the
               blessing
               which
               Isaac
               gave
               his
               son
               Esau.
               The
               inundation
               of
               Nilus
               fattens
               the
               possessions
               of
               Egypt
               .
               The
               Spring
               ,
               the
               most
               healthful
               and
               agreeable
               of
               all
               Seasons
               ,
               is
               moist
               ;
               Autumn
               ,
               on
               the
               contrary
               ,
               is
               the
               producer
               of
               diseases
               ,
               by
               reason
               of
               its
               drynesse
               .
               Pearls
               are
               generated
               in
               the
               humidity
               of
               the
               Sea
               ,
               wherein
               also
               Venus
               was
               born
               .
               Moisture
               is
               also
               the
               cause
               of
               plumpness
               and
               beauty
               ,
               which
               is
               never
               found
               in
               a
               lean
               face
               and
               a
               dry
               body
               ;
               and
               it
               hath
               so
               great
               an
               influence
               in
               our
               nature
               ,
               that
               we
               call
               a
               good
               one
               a
               good
               or
               pleasing
               humour
               .
               The
               Moon
               governs
               all
               things
               by
               moisture
               upon
               which
               she
               hath
               a
               particular
               influence
               ;
               and
               the
               Planets
               are
               more
               benigne
               in
               moist
               Signs
               then
               in
               dry
               ,
               amongst
               which
               that
               of
               Virgo
               spoils
               the
               earth
               of
               all
               its
               beauties
               ;
               and
               of
               the
               Planets
               Mars
               and
               Saturn
               are
               the
               destroyers
               of
               nature
               by
               their
               drynesse
               .
               In
               sine
               ,
               Humidity
               renders
               the
               Seasons
               ,
               Winds
               ,
               Places
               ,
               Ages
               more
               agreeable
               ,
               and
               Women
               more
               beautiful
               then
               Men.
               As
               Children
               ,
               who
               abound
               in
               humidity
               ,
               are
               more
               agreeable
               then
               dry
               old
               men
               .
               And
               there
               's
               no
               person
               but
               had
               rather
               live
               in
               a
               climate
               temper'd
               with
               humidity
               ,
               as
               between
               40
               and
               50
               degrees
               ,
               then
               in
               the
               sands
               and
               desarts
               of
               Libia
               ,
               more
               proper
               for
               the
               generation
               of
               Monsters
               then
               the
               habitation
               of
               men
               .
            
             
               The
               Second
               said
               ,
               Although
               dry
               weather
               ,
               being
               the
               fairest
               and
               pleasantest
               ,
               hath
               more
               patrons
               then
               moist
               ,
               yet
               't
               is
               more
               unhealthy
               .
               The
               temperate
               Zones
               are
               pluvious
               ;
               and
               that
               Autumn
               which
               is
               commonly
               rainey
               ,
               is
               yet
               most
               unhealthy
               ,
               this
               proceeds
               from
               the
               inequality
               of
               its
               temperature
               ,
               and
               some
               other
               extraneous
               causes
               ,
               as
               the
               abundance
               of
               fruits
               which
               fill
               our
               bodies
               with
               crudities
               .
               The
               Spring
               ,
               whose
               temperature
               is
               hot
               and
               moist
               ,
               is
               according
               to
               Hippocrates
               ,
               most
               healthy
               ,
               not
               subject
               to
               great
               diseases
               ,
               the
               matter
               whereof
               is
               evacuated
               by
               expulsion
               of
               the
               noxious
               humours
               .
               Moreover
               ,
               humidity
               revives
               Plants
               and
               Animals
               ,
               and
               Man
               ,
               Nature's
               perfectest
               work
               ,
               abounds
               most
               with
               it
               ;
               to
               which
               cause
               Cardan
               refers
               his
               greater
               sagacity
               .
               And
               being
               life
               is
               nothing
               else
               but
               the
               Prime
               Humidity
               ,
               thence
               thirst
               comes
               to
               be
               the
               greatest
               bodily
               inconvenience
               ;
               and
               diseases
               caus'd
               by
               a
               dry
               intemperature
               are
               generally
               
               incurable
               .
               Rheum
               is
               not
               so
               dangerous
               as
               an
               Hectick
               Fever
               ,
               and
               experience
               shews
               us
               that
               land
               too
               moist
               may
               be
               render'd
               fertile
               ,
               but
               there
               's
               no
               remedy
               for
               the
               droughts
               of
               Africa
               ;
               humane
               Art
               being
               puzled
               to
               preserve
               a
               Garden
               during
               those
               of
               Summer
               .
               Lastly
               ,
               Physick
               takes
               the
               opportunity
               of
               moist
               weather
               for
               purgations
               ,
               as
               most
               convenient
               for
               health
               .
            
             
               The
               Third
               said
               ,
               That
               all
               the
               first
               qualities
               are
               active
               ,
               but
               heat
               and
               moisture
               more
               then
               the
               other
               two
               ,
               whence
               the
               air
               being
               imbu'd
               with
               humidity
               alters
               our
               bodies
               more
               sensibly
               then
               when
               't
               is
               charg'd
               with
               dry
               exhalations
               .
               For
               our
               radical
               moisture
               is
               aerious
               ,
               oyly
               ,
               and
               benigne
               ,
               and
               the
               extraneous
               moisture
               is
               aqueous
               ,
               maligne
               and
               pernicious
               ;
               a
               capital
               enemy
               to
               that
               balsame
               of
               life
               ,
               as
               extraneous
               heat
               is
               to
               our
               vital
               heat
               ,
               which
               is
               suffocated
               by
               abundance
               of
               excrements
               collected
               by
               humidity
               which
               stops
               the
               pores
               ,
               but
               dissipated
               by
               dryness
               which
               opens
               them
               .
               Which
               made
               the
               Prince
               of
               Physick
               say
               ,
               Aph.
               15.
               
               Sect.
               3.
               that
               of
               the
               seasons
               of
               the
               year
               droughts
               are
               more
               healthy
               ,
               and
               less
               fatal
               ,
               then
               rainy
               and
               moist
               weather
               ,
               in
               which
               happen
               long
               Fevers
               ,
               Fluxes
               ,
               Epilepsies
               ,
               Apoplexies
               ,
               and
               divers
               others
               putrid
               maladies
               .
               Though
               't
               is
               impossible
               to
               determine
               the
               question
               absolutely
               ,
               because
               't
               would
               be
               requisite
               to
               consider
               siccity
               and
               humidity
               separate
               from
               other
               qualities
               and
               in
               their
               own
               nature
               ,
               wherein
               they
               are
               not
               to
               be
               found
               ,
               being
               never
               separated
               from
               cold
               or
               heat
               ,
               which
               render
               their
               natures
               ,
               and
               (
               consequently
               )
               their
               effects
               various
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               pleasure
               we
               take
               in
               a
               thing
               is
               the
               surest
               evidence
               of
               the
               good
               or
               hurt
               it
               does
               us
               .
               Hence
               rain
               is
               always
               more
               grateful
               to
               us
               in
               droughts
               ,
               then
               the
               contrary
               .
               Besides
               ,
               Death
               ,
               and
               old
               age
               which
               leads
               to
               it
               ,
               is
               nothing
               but
               a
               desiccation
               ;
               and
               dry
               diseases
               are
               most
               perillous
               ,
               because
               they
               are
               either
               conjoyn'd
               with
               heat
               which
               encreases
               them
               and
               makes
               them
               very
               acute
               ,
               or
               with
               cold
               which
               generates
               Schirrusses
               ,
               and
               other
               maladies
               accompani'd
               with
               obstruction
               ,
               which
               are
               not
               cur'd
               but
               by
               humectation
               .
               Summer
               and
               Autumn
               are
               the
               sickliest
               and
               dryest
               seasons
               of
               the
               year
               ,
               but
               we
               are
               more
               healthy
               in
               Winter
               and
               the
               Spring
               .
               And
               do's
               not
               the
               humidity
               of
               the
               night
               repair
               the
               loss
               caus'd
               by
               the
               siccity
               and
               actions
               of
               the
               day
               ?
               as
               in
               the
               morning
               ,
               the
               most
               humid
               part
               of
               the
               day
               ,
               our
               minds
               are
               more
               serene
               then
               all
               the
               rest
               of
               the
               day
               ,
               whence
               it
               was
               call'd
               the
               friend
               of
               the
               Muses
               .
               The
               Brain
               ,
               the
               mansion
               of
               the
               soul
               and
               its
               divinest
               faculties
               ,
               is
               not
               only
               most
               humid
               ,
               but
               the
               seat
               of
               humidity
               ;
               as
               choler
               ,
               melancholy
               ,
               fear
               ,
               and
               all
               other
               passions
               common
               to
               us
               with
               beasts
               have
               their
               seat
               in
               the
               Gall
               ,
               the
               Spleen
               ,
               and
               the
               heart
               ,
               which
               are
               dry
               parts
               .
               But
               although
               humidity
               seems
               more
               a
               friend
               to
               nature
               ,
               then
               siccity
               ,
               yet
               the
               question
               must
               be
               voided
               by
               the
               distinction
               of
               temperaments
               ,
               of
               which
               the
               melancholy
               and
               the
               bilious
               especially
               receive
               very
               great
               incommodity
               from
               droughts
               ,
               and
               benefit
               from
               moist
               seasons
               ,
               which
               ,
               on
               the
               contrary
               ,
               much
               torment
               the
               phlegmatick
               .
            
          
           
             
             
               II.
               Which
               is
               to
               be
               preferr'd
               the
               contemplative
               life
               ,
               or
               the
               active
               .
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               That
               man
               being
               born
               to
               live
               in
               society
               and
               employment
               ,
               the
               contemplative
               life
               seems
               incongruous
               to
               this
               end
               ;
               and
               our
               first
               Parent
               was
               plac'd
               in
               the
               earth
               to
               Till
               it
               ,
               and
               eat
               his
               bread
               in
               the
               sweat
               of
               his
               countenance
               ,
               not
               to
               live
               idly
               ,
               and
               look
               about
               him
               .
               Moreover
               ,
               the
               end
               is
               more
               noble
               then
               the
               means
               which
               tend
               to
               it
               ;
               but
               we
               ,
               generally
               ,
               contemplate
               only
               in
               order
               to
               act
               .
               In
               Divinity
               we
               consider
               God's
               Commandments
               ,
               in
               order
               to
               perform
               them
               ;
               In
               Mathematicks
               ,
               Lines
               ,
               Surfaces
               ,
               Solids
               ,
               Numbers
               and
               Motions
               ,
               to
               make
               use
               thereof
               for
               Fortifications
               ,
               Carpentry
               ,
               and
               the
               Mechanicks
               ;
               In
               Natural
               Philosophy
               ,
               its
               Principles
               and
               Causes
               ,
               to
               refer
               the
               same
               to
               Medicine
               ;
               In
               Law
               ,
               Right
               ,
               to
               apply
               it
               to
               Fact
               ;
               In
               Morality
               ,
               the
               Virtues
               ,
               in
               order
               to
               exercise
               them
               .
               Consider
               what
               difference
               there
               is
               between
               the
               contemplation
               of
               an
               empty
               brain
               and
               solid
               action
               ,
               that
               is
               to
               say
               ,
               between
               theory
               and
               practice
               ;
               you
               will
               find
               the
               former
               only
               a
               chimera
               ,
               and
               the
               other
               a
               reality
               ,
               as
               excellent
               and
               profitable
               as
               the
               first
               is
               useless
               ,
               except
               to
               feed
               the
               phancy
               with
               vain
               imaginations
               ,
               and
               fill
               the
               mind
               with
               presumption
               ;
               there
               being
               none
               but
               thinks
               himself
               a
               greater
               master
               then
               others
               ,
               before
               he
               hath
               set
               his
               hand
               to
               the
               work
               ;
               and
               yet
               't
               is
               by
               their
               works
               that
               our
               Lord
               tells
               us
               we
               shall
               know
               every
               one
               ,
               and
               not
               by
               their
               discourses
               ,
               which
               are
               as
               much
               below
               them
               as
               effects
               and
               things
               are
               more
               then
               words
               .
            
             
               The
               Second
               said
               ,
               Contemplation
               is
               as
               much
               more
               excellent
               then
               action
               ,
               as
               the
               soul
               is
               then
               the
               body
               ;
               and
               to
               compare
               them
               together
               is
               to
               equal
               the
               servant
               with
               her
               mistress
               .
               For
               ,
               not
               to
               speak
               of
               the
               raptures
               of
               an
               extasi'd
               soul
               ,
               nor
               of
               eternal
               blisse
               ,
               which
               consisting
               in
               contemplation
               ,
               that
               of
               this
               world
               must
               do
               the
               like
               in
               reference
               to
               natural
               things
               :
               Nature
               alone
               teaches
               us
               that
               things
               which
               are
               for
               themselves
               are
               more
               excellent
               then
               those
               which
               are
               for
               others
               .
               But
               the
               contemplation
               and
               knowledge
               of
               truth
               ,
               hath
               no
               other
               end
               but
               it self
               ;
               action
               ,
               the
               common
               uses
               of
               life
               .
               Whence
               contemplation
               less
               needs
               external
               things
               then
               action
               ,
               which
               requires
               the
               help
               of
               Riches
               ,
               Honours
               ,
               Friends
               ,
               and
               a
               thousand
               other
               circumstances
               ,
               which
               hinder
               a
               contemplative
               person
               more
               then
               they
               help
               him
               ,
               who
               therefore
               delights
               most
               in
               Desarts
               and
               Solitudes
               .
               Moreover
               ,
               the
               end
               is
               to
               be
               prefer'd
               before
               the
               means
               ,
               and
               the
               end
               of
               active
               life
               is
               to
               bring
               us
               rest
               ,
               as
               the
               military
               life
               is
               in
               order
               to
               establish
               ,
               and
               the
               civil
               to
               preserve
               peace
               ;
               therefore
               the
               rest
               of
               the
               contemplative
               life
               being
               the
               end
               of
               the
               turbulent
               active
               life
               ,
               it
               is
               much
               more
               noble
               then
               its
               means
               .
               As
               appears
               also
               by
               its
               duration
               ,
               which
               is
               greater
               then
               that
               of
               transient
               and
               transitory
               action
               ;
               but
               contemplation
               is
               durable
               and
               permanent
               ,
               which
               is
               a
               sign
               of
               the
               Divinity
               of
               the
               Intellect
               that
               produces
               it
               ,
               infinitely
               more
               excellent
               then
               all
               the
               other
               inferior
               powers
               ,
               the
               principles
               of
               actions
               .
               Contemplation
               being
               abstracted
               from
               matter
               and
               earthly
               things
               wearies
               not
               the
               body
               as
               actions
               do
               ,
               which
               require
               corporeal
               organs
               ;
               
               and
               therefore
               the
               pleasure
               of
               it
               is
               most
               pure
               and
               simple
               ,
               and
               constant
               ,
               in
               regard
               of
               its
               object
               ,
               those
               sublime
               things
               which
               wisdom
               contemplates
               ;
               whereas
               that
               of
               action
               is
               never
               intire
               ,
               by
               reason
               of
               the
               inconstancy
               of
               its
               object
               ,
               which
               are
               political
               things
               continually
               mutable
               .
               The
               contemplative
               man
               finds
               full
               satisfaction
               in
               himself
               ,
               without
               going
               abroad
               to
               beg
               approbation
               and
               rewards
               from
               men
               ,
               without
               which
               virtues
               languish
               and
               are
               imperfect
               .
               Moreover
               ,
               the
               pleasure
               of
               contemplation
               is
               peculiar
               to
               men
               ,
               and
               not
               competent
               to
               brutes
               ,
               who
               have
               not
               only
               external
               actions
               as
               well
               as
               we
               ,
               as
               Speaking
               ,
               Singing
               ,
               Dancing
               ,
               Fighting
               ,
               Spinning
               ,
               Building
               ,
               and
               other
               Works
               of
               Art
               ,
               which
               we
               learn'd
               from
               them
               ,
               for
               the
               most
               part
               ;
               but
               they
               have
               also
               virtues
               ,
               as
               Chastity
               ,
               Simplicity
               ,
               Prudence
               ,
               Piety
               .
               On
               the
               contrary
               ,
               God
               ,
               as
               the
               Philosopher
               teaches
               ,
               exercises
               neither
               virtues
               ,
               nor
               any
               external
               actions
               ,
               but
               contemplation
               is
               his
               sole
               employment
               ,
               and
               ,
               consequently
               ,
               the
               most
               divine
               of
               all
               ,
               though
               it
               were
               not
               calm
               ,
               agreeable
               ,
               permanent
               ,
               sufficient
               ,
               proper
               to
               man
               ,
               and
               independent
               of
               others
               ,
               which
               are
               the
               tokens
               of
               beatitude
               ,
               and
               the
               chief
               good
               .
            
             
               The
               Third
               said
               ,
               since
               't
               is
               true
               ,
               which
               Plato
               saith
               ,
               that
               while
               we
               are
               in
               this
               world
               we
               do
               nothing
               but
               behold
               ,
               by
               the
               favour
               of
               a
               glimmering
               light
               ,
               the
               phantasms
               and
               shadows
               of
               things
               ,
               which
               custom
               makes
               us
               to
               take
               for
               truths
               and
               bodies
               ;
               they
               who
               amuse
               themselves
               in
               contemplation
               ,
               in
               this
               life
               ,
               cannot
               be
               said
               contented
               ,
               unless
               after
               the
               manner
               of
               Tantalus
               ,
               who
               could
               not
               drink
               in
               the
               midst
               of
               the
               water
               ;
               because
               they
               cannot
               satisfie
               that
               general
               inclination
               of
               nature
               (
               who
               suffers
               nothing
               idle
               in
               all
               her
               precincts
               )
               to
               reduce
               powers
               into
               act
               ,
               and
               dead
               notions
               into
               living
               actions
               .
               If
               they
               receive
               any
               pleasure
               in
               the
               knowledge
               of
               some
               truths
               ,
               't
               is
               much
               less
               then
               that
               which
               is
               afforded
               by
               action
               ,
               and
               the
               exercise
               of
               the
               moral
               virtues
               ,
               of
               the
               active
               life
               ,
               the
               more
               excellent
               in
               that
               they
               are
               profitable
               to
               many
               ,
               since
               the
               most
               excellent
               good
               is
               the
               most
               communicable
               .
               Moreover
               ,
               all
               men
               have
               given
               the
               pre-eminence
               to
               civil
               Prudence
               and
               active
               life
               ,
               by
               proposing
               rewards
               and
               honours
               thereunto
               ;
               but
               they
               have
               punish'd
               the
               ingratitude
               and
               pride
               of
               speculative
               persons
               ,
               abandoning
               them
               to
               contempt
               ,
               poverty
               ,
               and
               all
               incommodities
               of
               life
               .
               And
               since
               the
               Vice
               which
               is
               opposite
               to
               active
               life
               is
               worse
               then
               ignorance
               ,
               which
               is
               oppos'd
               to
               the
               contemplative
               ,
               by
               the
               reason
               of
               contraries
               action
               must
               be
               better
               then
               contemplation
               ;
               and
               the
               rather
               ,
               because
               virtuous
               action
               without
               contemplation
               is
               always
               laudable
               ,
               and
               many
               times
               meritorious
               for
               its
               simplicity
               :
               on
               the
               contrary
               ,
               contemplation
               without
               virtuous
               acts
               is
               more
               criminal
               and
               pernicious
               .
               In
               fine
               ,
               if
               it
               be
               true
               ,
               that
               he
               who
               withdraws
               himself
               from
               active
               life
               ,
               to
               intend
               contemplation
               ,
               is
               either
               a
               god
               or
               a
               beast
               ,
               as
               Aristotle
               saith
               ;
               't
               is
               more
               likely
               that
               he
               is
               the
               latter
               ,
               since
               man
               can
               hardly
               become
               like
               to
               God.
               
            
             
               The
               Fourth
               said
               ,
               That
               to
               separate
               active
               life
               from
               contemplative
               
               is
               to
               cut
               off
               the
               stream
               from
               the
               fountain
               ,
               the
               fruit
               from
               the
               tree
               ,
               and
               the
               effect
               from
               its
               cause
               :
               as
               likewise
               ,
               contemplation
               without
               the
               vertues
               of
               the
               active
               life
               is
               impossible
               :
               rest
               and
               tranquillity
               ,
               which
               are
               not
               found
               in
               vice
               ,
               being
               necessary
               to
               contemplate
               and
               know
               .
               Wherefore
               ,
               as
               the
               active
               life
               is
               most
               necessary
               during
               this
               life
               ,
               so
               the
               contemplative
               is
               more
               noble
               and
               divine
               ,
               if
               this
               present
               life
               be
               consider'd
               as
               the
               end
               ,
               and
               not
               as
               the
               means
               and
               way
               to
               attain
               to
               the
               other
               life
               ,
               in
               which
               actions
               not
               contemplations
               shall
               be
               put
               to
               account
               .
               Contemplation
               is
               the
               Sun
               ,
               Action
               the
               Moon
               of
               this
               little
               World
               ,
               receiving
               its
               directions
               from
               contemplation
               ,
               as
               the
               Moon
               of
               the
               great
               World
               borrows
               its
               light
               from
               the
               Sun
               :
               the
               former
               presides
               in
               the
               day
               of
               contemplative
               life
               ;
               the
               second
               ,
               which
               is
               neerer
               to
               us
               ,
               as
               the
               Moon
               is
               ,
               presides
               in
               the
               darkness
               of
               our
               passions
               .
               Both
               of
               them
               represented
               in
               Pallas
               the
               Goddess
               of
               Wisdom
               and
               War
               ,
               being
               joyn'd
               together
               ,
               make
               the
               double-fronted
               Janus
               ,
               or
               Hermaphrodite
               of
               Plato
               ,
               square
               of
               all
               sides
               ,
               compos'd
               of
               Contemplation
               which
               is
               the
               Male
               ,
               and
               Action
               which
               is
               the
               Female
               .
            
          
        
         
           
             CONFERENCE
             XCIII
             .
          
           
             
               I.
               Of
               the
               spots
               in
               the
               Moon
               and
               the
               Sun.
               II.
               Whether
               't
               is
               best
               to
               use
               severity
               or
               gentleness
               towards
               our
               dependents
               .
            
          
           
             
               I.
               Of
               the
               spots
               in
               the
               Moon
               and
               the
               Sun.
               
            
             
               THere
               is
               nothing
               perfect
               in
               the
               world
               ,
               spots
               being
               observ'd
               in
               the
               brightest
               bodies
               of
               Nature
               .
               And
               not
               to
               speak
               of
               those
               in
               the
               Sun
               ,
               which
               seem
               to
               proceed
               from
               the
               same
               cause
               with
               those
               observ'd
               in
               our
               flame
               according
               as
               't
               is
               condens'd
               or
               rarifi'd
               ;
               we
               may
               well
               give
               account
               of
               those
               in
               the
               Moon
               ,
               by
               saying
               ,
               with
               the
               Pythagoreans
               ,
               and
               some
               later
               excellent
               Mathematicians
               ,
               that
               the
               Moon
               is
               an
               earthly
               habitable
               Globe
               ,
               as
               the
               eminences
               and
               inequalities
               ,
               observ'd
               therein
               by
               the
               Telescope
               ,
               the
               great
               communications
               of
               the
               Moon
               with
               our
               earth
               ,
               depriving
               one
               another
               of
               the
               Sun
               ,
               by
               the
               opacity
               ,
               rotundity
               and
               solidty
               of
               both
               ;
               and
               the
               cold
               and
               moist
               qualities
               which
               it
               transmits
               hither
               ,
               like
               those
               of
               this
               terr-aqueous
               Globe
               ;
               since
               the
               same
               apparences
               and
               illumination
               of
               the
               Earth
               would
               be
               seen
               from
               the
               Heaven
               of
               the
               Moon
               ,
               if
               a
               man
               were
               carri'd
               thither
               .
               And
               because
               solid
               massie
               bodies
               ,
               as
               wood
               and
               stone
               ,
               reflect
               light
               most
               strongly
               ,
               therefore
               the
               brightest
               parts
               of
               the
               Moon
               answer
               the
               terrestrial
               dense
               parts
               ,
               and
               the
               dark
               the
               water
               ,
               which
               being
               rarer
               ,
               and
               liker
               the
               air
               is
               also
               more
               transparent
               ,
               and
               ,
               consequently
               ,
               less
               apt
               to
               stop
               and
               reflect
               light
               .
               This
               we
               experience
               in
               the
               prospect
               of
               high
               Mountains
               very
               remote
               ,
               or
               the
               points
               of
               Rocks
               in
               the
               open
               Sea
               ,
               which
               reflect
               a
               light
               ,
               and
               have
               a
               colour
               like
               that
               of
               the
               Moon
               ,
               when
               the
               Sun
               is
               still
               above
               the
               Horizon
               with
               her
               :
               whereas
               
               the
               Sea
               and
               great
               Lakes
               being
               less
               capable
               of
               remitting
               this
               light
               ,
               seem
               dark
               and
               like
               clouds
               .
               So
               that
               were
               this
               Globe
               of
               Ocean
               and
               Earth
               seen
               from
               far
               ,
               it
               would
               appear
               illuminated
               and
               spotted
               like
               the
               Moon
               .
               For
               the
               opinion
               of
               Plurality
               of
               Worlds
               (
               which
               can
               be
               no
               way
               dangerous
               of
               it self
               ,
               but
               only
               in
               the
               consequences
               the
               weakness
               of
               humane
               wit
               would
               draw
               from
               it
               ;
               much
               less
               is
               it
               contrary
               to
               the
               faith
               ,
               as
               some
               imagine
               )
               is
               rather
               an
               argument
               of
               Gods
               Omnipotence
               ,
               and
               more
               abundant
               communication
               of
               his
               goodness
               in
               the
               production
               of
               more
               creatures
               ;
               whereas
               his
               immense
               goodness
               seems
               to
               be
               restrain'd
               in
               the
               creation
               of
               but
               one
               world
               ,
               and
               of
               but
               one
               kind
               .
               Nor
               is
               it
               impossible
               but
               that
               ,
               as
               we
               see
               about
               some
               Planets
               ,
               namely
               ,
               Jupiter
               and
               Saturn
               ,
               some
               other
               Stars
               which
               move
               in
               Epicycles
               ,
               and
               in
               respect
               of
               their
               stations
               ,
               and
               those
               Planets
               ,
               seem
               like
               Moons
               to
               them
               ,
               and
               are
               of
               the
               same
               substance
               :
               so
               that
               which
               shines
               to
               us
               ,
               here
               below
               ,
               may
               be
               of
               the
               same
               substance
               with
               our
               earth
               ,
               and
               plac'd
               as
               a
               bound
               to
               this
               elementary
               Globe
               .
            
             
               The
               Second
               said
               ,
               That
               the
               spots
               of
               the
               Sun
               and
               Moon
               cannot
               be
               explicated
               without
               some
               Optical
               presuppositions
               .
               And
               first
               ,
               't
               is
               to
               be
               known
               that
               Vision
               is
               perform'd
               three
               ways
               ;
               directly
               ,
               by
               reflection
               ,
               and
               by
               refraction
               .
               Direct
               Vision
               ,
               which
               is
               the
               most
               ordinary
               ,
               is
               when
               an
               object
               sends
               its
               species
               to
               the
               eye
               by
               a
               direct
               way
               ,
               that
               is
               ,
               when
               all
               the
               points
               of
               one
               and
               the
               same
               object
               make
               themselves
               seen
               by
               so
               many
               right
               lines
               .
               Reflective
               Vision
               is
               when
               the
               species
               of
               an
               object
               falling
               upon
               the
               surface
               of
               an
               opake
               body
               ,
               is
               remitted
               back
               to
               the
               sight
               ,
               as
               't
               is
               in
               our
               Looking-glasses
               .
               Vision
               by
               refraction
               ,
               is
               ,
               when
               the
               species
               of
               an
               object
               having
               pass'd
               through
               a
               medium
               diaphanous
               to
               a
               certain
               degree
               ,
               enters
               obliquely
               into
               another
               medium
               more
               or
               less
               diaphanous
               ;
               for
               then
               't
               is
               broken
               and
               continues
               not
               its
               way
               directly
               :
               but
               with
               this
               diversity
               ,
               that
               coming
               from
               a
               thicker
               medium
               into
               a
               thinner
               ,
               as
               from
               water
               into
               air
               ,
               the
               species
               in
               breaking
               recedes
               from
               a
               perpendicular
               falling
               upon
               the
               common
               surface
               of
               the
               two
               mediums
               ;
               as
               ,
               on
               the
               contrary
               ,
               entring
               into
               a
               less
               diaphanous
               medium
               out
               of
               one
               more
               diaphanous
               ,
               it
               breaks
               ,
               and
               Cones
               neerer
               a
               perpendicular
               then
               it
               would
               have
               done
               had
               it
               continu'd
               directly
               .
               Secondly
               ,
               'T
               is
               to
               be
               observ'd
               ,
               that
               bodies
               which
               cause
               reflection
               or
               refraction
               are
               either
               smooth
               or
               unequal
               and
               rough
               .
               Smooth
               bodies
               make
               reflection
               and
               refraction
               with
               order
               ;
               and
               the
               reflected
               or
               refracted
               image
               resembles
               its
               object
               ,
               although
               it
               may
               be
               alter'd
               by
               the
               various
               figures
               of
               the
               reflecting
               or
               refracting
               bodies
               ,
               as
               convex
               Looking-glasses
               diminish
               it
               ,
               hollow
               enlarge
               it
               ;
               whereas
               ,
               on
               the
               contrary
               ,
               convex
               Perspective
               Glasses
               enlarge
               and
               concave
               lessen
               the
               object
               :
               but
               both
               the
               Looking-glasses
               ,
               and
               the
               other
               represent
               the
               Image
               perfect
               .
               Unequal
               and
               scabrous
               bodies
               reflect
               or
               refract
               confusedly
               without
               distinct
               representation
               of
               the
               Image
               ;
               because
               these
               Bodies
               being
               terminated
               with
               infinite
               little
               imperceptible
               surfaces
               looking
               
               every
               way
               ,
               they
               also
               reflect
               every
               way
               ,
               as
               is
               seen
               in
               stones
               ,
               wood
               ,
               and
               other
               bodies
               of
               different
               ruggedness
               ,
               and
               so
               causing
               different
               reflections
               and
               refractions
               .
               in
               the
               third
               place
               ,
               we
               must
               observe
               some
               prime
               properties
               of
               Looking-glasses
               ;
               as
               ,
               That
               if
               a
               species
               fall
               perpendicularly
               upon
               the
               surface
               ,
               't
               is
               likewise
               perpendicularly
               reflected
               ,
               and
               consequently
               ,
               upon
               its
               own
               object
               ;
               as
               when
               the
               Eye
               beholds
               it self
               in
               the
               glass
               .
               But
               if
               the
               species
               fall
               obliquely
               upon
               the
               glass
               ,
               it
               will
               be
               reflected
               as
               obliquely
               the
               other
               way
               ,
               making
               the
               angles
               of
               the
               incidence
               equal
               to
               those
               of
               reflection
               ;
               as
               when
               the
               Eye
               beholds
               something
               else
               then
               it self
               in
               the
               glass
               .
               And
               an
               Eye
               constituted
               in
               the
               place
               where
               it
               may
               receive
               the
               reflection
               shall
               see
               the
               image
               of
               the
               object
               by
               help
               of
               the
               glass
               .
               But
               if
               the
               mirror
               reflect
               no
               species
               to
               the
               place
               where
               the
               Eye
               is
               ,
               then
               the
               surface
               of
               the
               mirror
               shall
               appear
               so
               much
               more
               dark
               as
               the
               mirror
               is
               exact
               ,
               that
               is
               ,
               smooth
               ;
               and
               more
               opake
               ,
               the
               greater
               the
               light
               is
               .
               As
               the
               Eye
               being
               in
               the
               place
               of
               reflection
               cannot
               bear
               the
               Sun-beams
               reflected
               from
               the
               mirror
               no
               more
               then
               the
               Sun
               it self
               ;
               but
               being
               in
               another
               place
               ,
               it
               shall
               see
               nothing
               but
               darkness
               ,
               and
               take
               the
               glass
               for
               a
               hole
               ,
               especially
               if
               it
               lie
               upon
               the
               ground
               .
               Moreover
               ,
               a
               Convex
               Spherical
               glass
               hath
               this
               property
               ,
               that
               it
               represents
               the
               image
               very
               small
               ,
               and
               more
               small
               when
               the
               Eye
               and
               object
               are
               remote
               from
               the
               mirror
               which
               is
               small
               ,
               or
               appears
               such
               .
               In
               which
               glasses
               also
               the
               Image
               never
               takes
               up
               the
               whole
               plane
               of
               the
               glass
               ,
               but
               a
               very
               small
               part
               of
               it
               .
               Lastly
               ,
               Every
               object
               which
               appears
               lucid
               ,
               and
               not
               by
               its
               own
               light
               ,
               transmits
               light
               to
               us
               either
               by
               reflection
               or
               refraction
               ,
               after
               having
               receiv'd
               the
               same
               from
               some
               other
               luminous
               object
               .
               From
               these
               truths
               here
               suppos'd
               ,
               but
               clearly
               demonstrated
               in
               the
               Catoptricks
               ,
               I
               conclude
               necessarily
               ,
               That
               the
               body
               of
               the
               Moon
               is
               not
               smooth
               ,
               but
               rough
               or
               scabrous
               .
               For
               't
               is
               manifest
               by
               its
               various
               faces
               ,
               that
               it
               borrows
               from
               the
               Sun
               the
               greater
               light
               of
               the
               two
               which
               appear
               in
               her
               ,
               (
               the
               least
               whereof
               ,
               namely
               ,
               that
               which
               appears
               in
               the
               part
               which
               the
               Sun
               enlightens
               not
               ,
               (
               in
               the
               increase
               and
               decrease
               )
               many
               think
               to
               be
               her
               own
               :
               )
               which
               borrow'd
               light
               increases
               or
               diminishes
               according
               as
               she
               removes
               farther
               from
               ,
               or
               comes
               nearer
               to
               the
               Sun
               ;
               whence
               the
               diversity
               of
               her
               faces
               .
               From
               which
               diversity
               of
               faces
               't
               is
               concluded
               further
               ,
               that
               the
               figure
               of
               the
               face
               towards
               us
               is
               spherical
               ,
               convex
               ,
               either
               rough
               or
               smooth
               .
               But
               smooth
               it
               cannot
               be
               ,
               because
               then
               it
               would
               represent
               the
               very
               Image
               of
               the
               Sun
               to
               us
               very
               small
               ,
               and
               in
               a
               small
               part
               of
               its
               face
               ,
               the
               rest
               remaining
               dark
               ,
               by
               the
               aforesaid
               observations
               of
               Looking-glasses
               ;
               wherefore
               it
               must
               be
               rough
               or
               unequal
               ,
               because
               the
               whole
               face
               appears
               lucid
               when
               't
               is
               beheld
               by
               the
               Sun
               at
               the
               full
               ,
               and
               no
               image
               of
               the
               Sun
               appears
               distinctly
               in
               it
               .
               For
               't
               is
               certain
               ,
               that
               the
               Moon
               sends
               her
               borrow'd
               light
               by
               reflection
               ,
               and
               not
               by
               refraction
               ;
               otherwise
               she
               should
               be
               diaphanous
               ,
               and
               would
               appear
               most
               illuminated
               when
               near
               the
               Sun
               ,
               and
               be
               full
               in
               her
               conjunction
               ,
               and
               obscure
               in
               her
               full
               ;
               because
               she
               's
               lower
               then
               the
               Sun
               ,
               and
               so
               in
               conjunction
               
               his
               light
               would
               appear
               through
               her
               ;
               and
               in
               her
               full
               ,
               which
               is
               her
               opposition
               ,
               the
               Sun's
               light
               would
               pass
               through
               her
               towards
               Heaven
               ,
               not
               towards
               us
               .
               Wherefore
               ,
               as
               to
               the
               spots
               of
               the
               Moon
               ,
               it
               may
               be
               said
               ,
               in
               general
               ,
               that
               she
               is
               unequally
               seabrous
               ,
               and
               the
               dark
               parts
               are
               nearest
               smoothness
               ,
               and
               so
               make
               a
               more
               orderly
               reflection
               ,
               but
               another
               way
               then
               to
               the
               Earth
               ,
               the
               Angles
               of
               Incidence
               and
               Reflection
               being
               not
               dispos'd
               thereunto
               .
               But
               they
               are
               not
               perfectly
               smooth
               ,
               because
               they
               transmit
               a
               little
               light
               to
               us
               ;
               which
               they
               could
               not
               do
               being
               perfectly
               smooth
               ,
               unless
               at
               a
               certain
               time
               when
               the
               Sun
               were
               so
               dispos'd
               ,
               as
               that
               his
               Image
               might
               be
               seen
               in
               those
               parts
               ,
               as
               in
               a
               Spherical
               Mirror
               .
               The
               other
               more
               scabrous
               parts
               making
               a
               disorderly
               and
               irregular
               reflection
               ,
               are
               seen
               on
               all
               parts
               ;
               as
               if
               you
               fasten
               pieces
               of
               glass
               ,
               marble
               ,
               or
               the
               like
               smooth
               bodies
               ,
               to
               a
               wall
               enlighten'd
               by
               the
               Sun
               ,
               the
               rough
               parts
               of
               the
               wall
               will
               appear
               very
               bright
               ,
               and
               the
               smooth
               obscure
               .
               But
               because
               we
               know
               not
               truly
               what
               is
               the
               matter
               of
               the
               Heavenly
               Bodies
               ,
               we
               can
               onely
               say
               ,
               for
               proof
               of
               this
               unevenness
               in
               the
               Moon
               's
               body
               ,
               that
               the
               rougher
               parts
               are
               more
               hard
               ,
               and
               the
               less
               rough
               are
               liquid
               ;
               for
               then
               the
               liquor
               surrounding
               the
               centre
               of
               the
               Moon
               ,
               as
               the
               water
               doth
               about
               that
               of
               the
               earth
               ,
               will
               have
               a
               surface
               more
               approaching
               to
               smoothness
               as
               the
               water
               hath
               ;
               and
               this
               ,
               without
               inferring
               it
               compos'd
               of
               earth
               and
               water
               ,
               but
               of
               some
               celestial
               matter
               like
               to
               our
               elementary
               ,
               and
               whose
               fluidity
               or
               hardness
               doth
               not
               prejudice
               its
               incorruptibility
               ;
               those
               who
               hold
               the
               Heavens
               solid
               or
               liquid
               ,
               holding
               them
               equally
               incorruptible
               .
               Unless
               we
               had
               rather
               say
               ,
               that
               the
               body
               of
               the
               Moon
               being
               all
               of
               the
               same
               hardness
               ,
               may
               nevertheless
               have
               parts
               unequally
               rough
               and
               smooth
               .
            
             
               The
               Third
               said
               ,
               That
               he
               apprehended
               two
               causes
               of
               these
               spots
               .
               First
               ,
               the
               diverse
               conformation
               of
               these
               celestial
               bodies
               ,
               which
               being
               no
               more
               perfectly
               round
               then
               the
               earth
               (
               which
               nevertheless
               would
               appear
               spherical
               to
               us
               if
               it
               were
               luminous
               )
               make
               shadows
               inseparable
               from
               bodies
               of
               other
               figure
               then
               the
               plain
               .
               Secondly
               ,
               from
               the
               weakness
               of
               our
               Sight
               ,
               which
               as
               it
               phancies
               colours
               in
               the
               clouds
               which
               are
               not
               in
               them
               ,
               (
               no
               more
               then
               the
               Air
               is
               blew
               ,
               though
               it
               appear
               to
               us
               ,
               and
               we
               paint
               it
               such
               ;
               )
               so
               being
               dazled
               by
               a
               luminous
               body
               ,
               and
               the
               visual
               ray
               being
               disgregated
               ,
               it
               makes
               sundry
               appearances
               therein
               ,
               which
               can
               be
               onely
               dark
               and
               obscure
               in
               a
               thing
               which
               is
               lucid
               .
               For
               I
               would
               not
               attribute
               these
               spots
               ,
               which
               represent
               the
               lineaments
               of
               a
               face
               ,
               to
               such
               a
               phancy
               as
               that
               of
               Antiphon
               ,
               who
               saw
               his
               own
               picture
               in
               the
               Air
               ,
               since
               they
               are
               observ'd
               by
               all
               people
               after
               the
               same
               manner
               :
               but
               the
               weakness
               of
               our
               Sight
               may
               contribute
               something
               thereunto
               .
               For
               if
               we
               say
               that
               every
               celestial
               body
               is
               an
               earth
               ,
               and
               that
               the
               bright
               part
               is
               the
               terrestrial
               mass
               ,
               and
               the
               dark
               the
               water
               ,
               or
               the
               contrary
               ;
               it
               will
               be
               necessary
               that
               this
               earth
               also
               have
               its
               Heaven
               ,
               that
               its
               stars
               ,
               and
               so
               to
               infinity
               .
            
             
               The
               Fourth
               said
               ,
               That
               they
               who
               have
               imagin'd
               spots
               in
               the
               
               Sun
               ,
               had
               them
               in
               their
               Eyes
               ,
               it
               being
               improbable
               that
               there
               is
               any
               defect
               of
               light
               in
               that
               Star
               which
               is
               the
               fountain
               of
               it
               ;
               but
               they
               are
               produc'd
               by
               the
               vapours
               between
               the
               Sun
               and
               the
               Eye
               ,
               and
               therefore
               appear
               not
               at
               full
               noon
               ,
               and
               change
               with
               the
               vapours
               and
               clouds
               .
               As
               for
               those
               which
               appear
               in
               the
               Moon
               's
               face
               ,
               there
               is
               great
               diversity
               of
               opinions
               ;
               as
               of
               the
               Rabbines
               and
               Mahometans
               ,
               of
               the
               ancient
               Philosophers
               reported
               by
               Plutarch
               in
               his
               treatise
               thereof
               ,
               and
               of
               the
               moderns
               .
               The
               first
               are
               ridiculous
               ,
               in
               believing
               that
               Lucifer
               ,
               by
               his
               fall
               ,
               and
               the
               beating
               of
               his
               wings
               ,
               struck
               down
               part
               of
               the
               light
               of
               this
               great
               Luminary
               ,
               or
               that
               the
               same
               was
               taken
               away
               to
               frame
               the
               Spirits
               of
               the
               Prophets
               .
               Those
               Philosophers
               who
               attributed
               the
               cause
               to
               the
               violence
               of
               the
               Sun-beams
               reflected
               from
               the
               Moon
               to
               our
               Eyes
               ,
               would
               conclude
               well
               if
               the
               like
               spots
               appear'd
               in
               the
               Sun
               as
               do
               in
               the
               Moon
               ;
               because
               the
               rayes
               coming
               directly
               from
               the
               Sun
               to
               the
               Eyes
               have
               more
               brightness
               ,
               and
               dazle
               more
               ,
               then
               those
               reflected
               by
               the
               Moon
               .
               Nor
               can
               these
               spots
               be
               the
               Images
               of
               the
               Sea
               and
               its
               Streights
               ;
               for
               the
               Ocean
               surrounding
               the
               Terrestrial
               Globe
               ,
               that
               part
               of
               it
               which
               remains
               in
               the
               lower
               part
               of
               the
               Globe
               cannot
               send
               its
               species
               so
               far
               as
               the
               Moon
               ,
               whilst
               she
               enlightens
               the
               upper
               part
               ;
               the
               Moon
               being
               able
               to
               receive
               onely
               the
               species
               of
               that
               part
               which
               she
               enlightens
               ,
               according
               to
               the
               principles
               of
               Theodosius
               ,
               who
               teaches
               us
               that
               from
               the
               Zenith
               of
               one
               Hemisphere
               right
               lines
               cannot
               be
               drawn
               to
               the
               other
               Hemisphere
               ,
               by
               reason
               of
               the
               solidity
               of
               the
               Globe
               ;
               the
               caliginous
               fire
               ,
               the
               wind
               ,
               the
               condensation
               of
               the
               Air
               ,
               and
               the
               like
               opinions
               of
               the
               Stoicks
               ,
               and
               other
               ancient
               Philosophers
               ,
               though
               erroneous
               ,
               yet
               seem
               to
               me
               more
               probable
               then
               those
               of
               some
               Moderns
               ,
               who
               will
               have
               the
               Moon
               inhabited
               ,
               not
               considering
               that
               't
               is
               too
               small
               to
               make
               an
               habitable
               earth
               ,
               her
               body
               being
               the
               fortieth
               part
               of
               the
               Terrestrial
               Globe
               ,
               and
               its
               surface
               the
               thirteenth
               of
               that
               of
               the
               Earth
               ,
               or
               thereabouts
               ;
               besides
               ,
               that
               she
               comes
               too
               near
               the
               Sun
               ,
               whose
               Eclipse
               her
               interposition
               causeth
               ,
               They
               who
               make
               the
               Moon
               and
               the
               Earth
               to
               move
               about
               the
               Sun
               ,
               may
               indeed
               ,
               with
               Copernicus
               ,
               explicate
               the
               most
               signal
               motions
               and
               phaenomena
               :
               But
               the
               stability
               of
               the
               Pole
               ,
               and
               the
               Stars
               about
               it
               ,
               requires
               a
               fix'd
               point
               in
               the
               Earth
               ,
               with
               which
               the
               inequality
               of
               the
               dayes
               and
               seasons
               could
               not
               consist
               ,
               if
               the
               Sun
               were
               stable
               and
               in
               one
               place
               .
               Moreover
               ,
               the
               difference
               of
               dayes
               proceeds
               from
               the
               obliquity
               of
               the
               Ecliptick
               ,
               which
               is
               the
               cause
               that
               the
               parallels
               of
               the
               Solstice
               are
               nearer
               one
               to
               another
               ,
               and
               the
               dayes
               then
               less
               unequal
               then
               at
               the
               Equinoxes
               ,
               which
               cannot
               hold
               good
               in
               this
               Scheme
               .
               But
               't
               is
               less
               reasonable
               to
               say
               ,
               that
               the
               hollow
               places
               in
               the
               Moon
               seem
               dark
               ;
               for
               by
               the
               rules
               of
               perspective
               ,
               they
               should
               remit
               the
               Sun's
               rayes
               redoubled
               by
               their
               reflection
               ,
               by
               reason
               of
               the
               cone
               which
               is
               form'd
               in
               hollow
               parts
               ;
               nor
               can
               they
               be
               eminences
               ,
               which
               appear
               obscure
               ,
               because
               in
               this
               case
               the
               spots
               should
               not
               appear
               so
               great
               ,
               or
               not
               come
               at
               all
               to
               us
               ,
               being
               surpass'd
               by
               the
               dilatation
               
               of
               the
               rayes
               redoubled
               by
               the
               conical
               figure
               of
               the
               cavities
               of
               the
               Moon
               .
               'T
               is
               therefore
               more
               probable
               that
               as
               a
               Star
               is
               the
               thicker
               part
               of
               its
               Orbe
               ,
               so
               the
               Moon
               hath
               some
               dense
               then
               others
               which
               are
               the
               most
               luminous
               ;
               as
               those
               which
               are
               more
               diaphanous
               ,
               letting
               those
               beams
               of
               the
               Sun
               pass
               through
               them
               ,
               which
               they
               are
               not
               able
               to
               reflect
               for
               want
               of
               sufficient
               density
               ,
               seem
               more
               obscure
               ,
               and
               make
               the
               spots
               .
            
             
               The
               fifth
               said
               ,
               The
               spots
               of
               the
               Sun
               cannot
               be
               from
               the
               same
               causes
               with
               those
               of
               the
               Moon
               ,
               which
               experience
               shews
               us
               changes
               place
               and
               figure
               ,
               those
               of
               the
               Sun
               remaining
               always
               alike
               ,
               and
               in
               the
               same
               figure
               ;
               whereby
               we
               may
               also
               understand
               the
               validity
               of
               what
               is
               alledg'd
               by
               some
               ,
               That
               the
               Sun
               moving
               upon
               his
               own
               Centre
               carries
               his
               spots
               about
               with
               him
               :
               For
               granting
               this
               motion
               ,
               yet
               if
               these
               spots
               interr'd
               in
               the
               Sun
               ,
               they
               would
               always
               appear
               in
               the
               same
               manner
               ,
               and
               at
               regular
               times
               ,
               by
               reason
               of
               the
               Sun
               's
               equal
               and
               uniform
               revolution
               .
               Nevertheless
               ,
               the
               most
               diligent
               observers
               find
               that
               some
               of
               them
               are
               generated
               ,
               and
               disappear
               at
               the
               same
               time
               in
               the
               Solar
               face
               .
               Which
               would
               incline
               me
               to
               their
               opinion
               who
               hold
               those
               spots
               to
               be
               generated
               out
               of
               the
               body
               of
               the
               Sun
               ,
               in
               the
               same
               manner
               that
               exhalations
               are
               out
               of
               the
               bosom
               of
               the
               earth
               ;
               did
               not
               this
               derogate
               from
               the
               receiv'd
               incorruptibility
               of
               the
               Heavens
               .
               For
               it
               cannot
               be
               any
               defect
               of
               our
               sight
               ,
               mistaking
               the
               vapours
               between
               the
               eye
               and
               the
               Sun
               for
               spots
               inherent
               in
               his
               body
               ,
               since
               they
               are
               seen
               by
               all
               ,
               almost
               in
               the
               same
               number
               and
               figure
               ;
               which
               should
               alter
               with
               the
               medium
               if
               this
               were
               the
               cause
               of
               them
               ;
               and
               't
               is
               impossible
               that
               vapours
               should
               follow
               the
               Sun
               in
               his
               course
               for
               so
               many
               days
               together
               as
               one
               of
               these
               spots
               appears
               ;
               for
               it
               must
               move
               above
               6000
               leagues
               a
               day
               ,
               though
               it
               were
               not
               much
               elevated
               above
               the
               earth
               .
               Nor
               do
               our
               Telescopes
               deceive
               us
               ,
               since
               without
               them
               we
               behold
               these
               spots
               in
               a
               Basin
               of
               water
               ,
               or
               upon
               a
               white
               paper
               in
               a
               close
               Chamber
               ,
               whereinto
               the
               Sun
               is
               admitted
               only
               by
               a
               small
               hole
               .
               Nor
               ,
               Lastly
               ,
               are
               they
               small
               Stars
               ,
               call'd
               by
               some
               Borboneae
               and
               Mediceae
               ,
               because
               we
               perceive
               both
               their
               nativity
               and
               their
               end
               .
            
          
           
             
               II.
               Whether
               't
               is
               best
               to
               use
               ●●verity
               or
               gentleness
               towards
               our
               dependents
               .
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               That
               he
               who
               said
               a
               man
               hath
               as
               many
               domestick
               enemies
               as
               servants
               ,
               imply'd
               that
               we
               are
               to
               use
               them
               as
               such
               ,
               converse
               with
               them
               as
               in
               an
               Enemy-Country
               ,
               and
               according
               to
               the
               Counsel
               of
               good
               Captains
               build
               some
               Fort
               therein
               for
               our
               security
               .
               Which
               Fort
               is
               severity
               ,
               and
               its
               Bastions
               the
               reasons
               obliging
               us
               to
               this
               rigour
               .
               The
               first
               of
               which
               is
               drawn
               from
               the
               contempt
               ensuing
               upon
               gentleness
               and
               familiarity
               ,
               and
               from
               the
               respect
               arising
               from
               severity
               and
               gravity
               ,
               especially
               in
               low
               and
               servile
               souls
               ,
               which
               being
               ill
               educated
               would
               easily
               fall
               into
               vice
               ;
               to
               which
               men
               are
               more
               inclin'd
               then
               to
               vertue
               ,
               if
               they
               be
               not
               restrain'd
               by
               fear
               of
               punishment
               ,
               which
               makes
               deeper
               impression
               upon
               their
               minds
               then
               the
               sweetness
               and
               love
               of
               virtue
               wherewith
               they
               are
               not
               acquainted
               .
               
               Besides
               that
               servants
               are
               apt
               to
               grow
               slack
               and
               luke-warm
               in
               their
               duties
               ,
               unless
               they
               be
               spurr'd
               up
               by
               severity
               .
               And
               't
               is
               a
               great
               disorder
               when
               a
               servant
               becomes
               equal
               to
               his
               master
               ,
               as
               it
               happens
               by
               mildness
               ;
               nor
               was
               Paganism
               ever
               more
               ridiculous
               then
               in
               the
               Saturnalia
               ,
               when
               the
               servants
               play'd
               the
               masters
               .
               It
               must
               likewise
               be
               confess'd
               that
               severity
               hath
               a
               certain
               majesty
               which
               exacts
               such
               honour
               and
               service
               as
               gentleness
               cannot
               obtain
               .
               By
               this
               virtue
               Germanicus
               became
               so
               considerable
               ,
               and
               was
               so
               well
               obey'd
               ,
               as
               ,
               on
               the
               contrary
               ,
               Nerva's
               mildness
               weakned
               and
               enervated
               the
               Roman
               Commonwealth
               .
               Was
               ever
               King
               more
               severe
               ,
               and
               better
               obey'd
               then
               Tamberlane
               ,
               or
               any
               family
               more
               powerfully
               establish'd
               then
               that
               of
               the
               Ottamans
               ,
               which
               owes
               all
               its
               grandeur
               to
               severity
               and
               rigour
               ,
               the
               sole
               upholder
               of
               Military
               Discipline
               ,
               a
               good
               Captain
               never
               pardoning
               any
               in
               war.
               For
               the
               misery
               of
               inferiors
               ,
               whether
               true
               or
               imaginary
               ,
               joyn'd
               with
               the
               natural
               desire
               of
               liberty
               ,
               easily
               carries
               them
               to
               rebellion
               ,
               if
               fear
               and
               rigour
               tye
               not
               their
               hands
               .
               Thus
               the
               war
               undertaken
               by
               the
               Servants
               against
               their
               Masters
               at
               Rome
               was
               the
               effect
               of
               mildness
               ;
               nor
               was
               there
               any
               other
               means
               to
               repress
               it
               but
               by
               blood
               and
               slaughter
               ;
               as
               another
               Nation
               once
               routed
               an
               Army
               of
               their
               Slaves
               with
               Whips
               and
               Stirrup-leathers
               ;
               the
               sight
               of
               which
               reviving
               the
               memory
               of
               their
               former
               scars
               was
               more
               effectual
               then
               ordinary
               weapons
               .
               Therefore
               when
               the
               Law
               gave
               power
               of
               life
               and
               death
               over
               slaves
               ,
               it
               intended
               not
               to
               authorize
               homicide
               ,
               being
               sufficiently
               careful
               of
               men's
               lives
               ;
               but
               judg'd
               it
               expedient
               to
               retain
               these
               persons
               in
               their
               duty
               by
               the
               apprehension
               of
               death
               .
               The
               reason
               which
               once
               oblig'd
               the
               Senate
               to
               put
               600
               innocent
               slaves
               to
               death
               ,
               for
               an
               example
               to
               others
               .
            
             
               The
               Second
               said
               ,
               whatever
               security
               there
               may
               be
               in
               severity
               ,
               it
               hath
               effects
               too
               violent
               to
               be
               durable
               .
               Man's
               mind
               is
               too
               delicate
               a
               piece
               ;
               and
               whatever
               difference
               fortune
               hath
               put
               between
               men
               ,
               their
               spirit
               ,
               which
               is
               the
               same
               in
               all
               ,
               is
               too
               noble
               to
               be
               curb'd
               with
               a
               cudgel
               and
               biting
               of
               brutish
               severity
               ;
               which
               on
               the
               other
               side
               causes
               hatred
               ,
               as
               mildness
               doth
               love
               ,
               and
               is
               therefore
               to
               be
               prefer'd
               ;
               there
               being
               none
               but
               had
               rather
               be
               lov'd
               then
               hated
               ,
               and
               no
               way
               to
               be
               belov'd
               but
               by
               loving
               .
               For
               the
               same
               Proverb
               which
               reckons
               servants
               amongst
               necessary
               evils
               ,
               reckons
               a
               wife
               so
               too
               ;
               and
               the
               tyrannical
               Aphorism
               ,
               So
               many
               servants
               so
               many
               enemies
               ,
               is
               not
               true
               but
               in
               those
               who
               have
               cause
               given
               them
               to
               be
               so
               .
               And
               indeed
               ,
               a
               Master's
               condition
               would
               be
               the
               worst
               of
               all
               ,
               if
               he
               must
               live
               always
               at
               home
               upon
               his
               guard
               ,
               as
               in
               a
               den
               of
               Lyons
               or
               Tygres
               .
               For
               ,
               what
               is
               alledg'd
               ,
               that
               servants
               are
               ill
               bred
               and
               ill-natur'd
               ,
               and
               seldom
               acknowledge
               the
               obligations
               they
               have
               to
               their
               Masters
               ,
               is
               indeed
               too
               true
               in
               the
               most
               eminent
               conditions
               :
               but
               that
               which
               we
               call
               ingratitude
               in
               them
               ,
               comes
               especially
               from
               the
               rigour
               of
               our
               deportments
               ,
               which
               offuscate
               the
               benefits
               and
               commodities
               they
               receive
               from
               us
               .
               Their
               low
               fortune
               is
               unpleasant
               enough
               ,
               without
               
               making
               them
               desperate
               to
               our
               prejudice
               .
               And
               indeed
               ,
               the
               Laws
               which
               have
               allow'd
               most
               severity
               to
               Masters
               over
               their
               slaves
               ,
               have
               sometimes
               been
               insufficient
               to
               secure
               them
               from
               the
               fatal
               strokes
               of
               their
               discontent
               ;
               as
               many
               Histories
               of
               Roman
               Masters
               murder'd
               by
               their
               slaves
               (
               notwithstanding
               that
               rigour
               of
               Silanus's
               Law
               )
               and
               the
               dangerous
               revolts
               of
               Spartacus
               ,
               and
               others
               in
               the
               Provinces
               ,
               sufficiently
               testifie
               .
               Whence
               it
               appears
               ,
               that
               a
               man
               must
               be
               in
               as
               much
               fear
               of
               his
               servants
               as
               he
               would
               be
               fear'd
               by
               them
               ;
               and
               that
               suspicion
               and
               diffidence
               is
               as
               well
               the
               mother
               of
               treacheries
               as
               of
               safety
               ,
               since
               it
               seems
               to
               leave
               those
               whom
               we
               distrust
               to
               do
               all
               the
               mischief
               they
               can
               .
               For
               to
               pretend
               severity
               ,
               for
               avoidance
               of
               contempt
               and
               too
               great
               familiarity
               ,
               in
               my
               judgement
               speaks
               great
               weakness
               of
               mind
               ;
               and
               as
               if
               dominion
               and
               majesty
               could
               not
               be
               more
               agreeably
               maintain'd
               by
               clemency
               :
               and
               gravity
               affected
               by
               rigour
               is
               as
               ridiculous
               as
               odious
               ;
               yea
               't
               is
               to
               fall
               into
               an
               extremity
               too
               vicious
               ,
               to
               make
               one's
               self
               hated
               for
               fear
               of
               being
               sleighted
               ,
               and
               to
               appear
               cruel
               to
               avoid
               being
               familiar
               .
            
             
               The
               Third
               said
               ,
               That
               although
               gentleness
               be
               more
               acceptable
               then
               severity
               ,
               yet
               't
               is
               also
               more
               dangerous
               :
               witness
               that
               of
               Lewis
               the
               Debonnaire
               ,
               and
               Eli
               the
               chief
               Priest
               ,
               towards
               their
               children
               ,
               for
               whom
               the
               Wiseman
               recommends
               the
               rod
               ,
               as
               Aristotle
               doth
               discipline
               for
               servants
               and
               slaves
               :
               and
               the
               indulgence
               of
               good
               husbands
               to
               their
               wives
               is
               the
               most
               apparent
               cause
               of
               the
               luxury
               reigning
               in
               that
               Sex
               ,
               to
               say
               no
               worse
               .
               A
               family
               is
               a
               kind
               of
               Republick
               ,
               and
               the
               principles
               of
               Occonomy
               and
               Policy
               are
               much
               alike
               .
               Now
               we
               see
               States
               are
               preserv'd
               by
               the
               exact
               severity
               of
               Laws
               ,
               signifi'd
               by
               the
               Rods
               ,
               Axes
               ,
               Maces
               and
               naked
               Swords
               ,
               born
               by
               Magistrates
               ,
               and
               the
               Scepters
               of
               Kings
               .
               But
               no
               Magistrates
               have
               Ensigns
               of
               gentleness
               ,
               as
               being
               more
               dangerous
               ,
               because
               directly
               oppos'd
               to
               justice
               ,
               all
               whose
               rights
               and
               priviledges
               are
               preserv'd
               by
               severity
               .
               And
               hence
               clemency
               is
               not
               permitted
               to
               be
               us'd
               by
               inferior
               Judges
               ,
               but
               that
               it
               may
               be
               more
               rare
               ,
               't
               is
               reserv'd
               to
               Princes
               themselves
               who
               are
               above
               Laws
               and
               Customs
               .
            
             
               The
               Fourth
               said
               ,
               It
               belongs
               to
               Prudence
               to
               determine
               when
               ,
               how
               ,
               where
               and
               why
               ,
               ways
               of
               gentleness
               or
               severity
               are
               to
               be
               us'd
               ;
               some
               minds
               being
               exasperated
               by
               severity
               ,
               like
               those
               tempers
               on
               which
               violent
               medicines
               work
               least
               ;
               and
               others
               turning
               sweetness
               into
               bitterness
               ,
               whilst
               they
               think
               it
               to
               proceed
               from
               timerousness
               or
               impotence
               ,
               and
               so
               take
               license
               to
               do
               any
               thing
               ,
               whom
               benigne
               medicines
               act
               not
               .
               But
               ,
               to
               speak
               absolutely
               ,
               the
               way
               of
               gentleness
               must
               always
               precede
               and
               be
               found
               unprofitable
               before
               coming
               to
               rigour
               ,
               according
               to
               the
               precept
               of
               the
               Physitians
               ,
               who
               use
               fire
               and
               cauteries
               only
               when
               the
               malignity
               of
               the
               malady
               will
               not
               yield
               to
               ordinary
               remedies
               ,
               which
               the
               ancient
               Arabians
               never
               us'd
               till
               having
               first
               try'd
               a
               diet
               and
               regiment
               of
               living
               .
               Nor
               do's
               wise
               Nature
               ever
               use
               violence
               till
               she
               is
               forc'd
               to
               it
               by
               some
               potent
               cause
               ,
               as
               the
               
               fear
               of
               Vacuity
               ,
               or
               the
               penetration
               of
               Dimensions
               .
               In
               all
               the
               rest
               of
               her
               actions
               she
               proceeds
               with
               sweetness
               ,
               wherewith
               she
               hath
               so
               endow'd
               man
               ,
               that
               the
               same
               humour
               which
               gives
               and
               preserves
               his
               being
               ,
               namely
               ,
               Blood
               ,
               is
               the
               cause
               of
               Clemency
               and
               Gentleness
               ,
               call'd
               for
               this
               reason
               Humanity
               .
               Wherefore
               't
               is
               more
               sutable
               to
               our
               nature
               then
               to
               lean
               towards
               its
               contrary
               ;
               and
               the
               way
               from
               gentleness
               to
               rigour
               is
               more
               rational
               and
               natural
               then
               from
               rigour
               to
               gentleness
               .
               For
               when
               a
               rough
               master
               speaks
               flatteringly
               to
               his
               servants
               ,
               they
               are
               no
               more
               mov'd
               therewith
               then
               a
               Horse
               accustom'd
               to
               the
               spur
               is
               with
               the
               voice
               alone
               .
               Yea
               ,
               a
               Horse
               that
               will
               not
               stir
               for
               words
               will
               go
               for
               the
               spur
               ;
               and
               Masters
               who
               incessantly
               rate
               and
               beat
               their
               servants
               ,
               are
               like
               those
               ill
               Horse-men
               who
               have
               alwayes
               their
               spurs
               in
               the
               Horses
               sides
               ,
               where
               they
               make
               by
               this
               means
               a
               callous
               scar
               ,
               insensible
               to
               the
               most
               quick
               stimulations
               .
            
          
        
         
           
             CONFERENCE
             XCIV
             .
          
           
             
               I.
               Of
               the
               Eclipses
               of
               the
               Sun
               and
               Moon
               .
               II.
               Whether
               all
               Sciences
               may
               be
               profitably
               reduc'd
               to
               one
               .
            
          
           
             
               I.
               Of
               the
               Eclipses
               of
               the
               Sun
               and
               Moon
               .
            
             
               ▪
               T
               Is
               an
               ancient
               saying
               ,
               that
               the
               Luminaries
               have
               never
               more
               spectators
               then
               when
               some
               Languishment
               befalls
               them
               ;
               because
               ordinary
               effects
               ,
               how
               excellent
               soever
               ,
               affect
               us
               less
               then
               such
               as
               are
               not
               common
               ,
               whose
               novelty
               raises
               admiration
               in
               our
               minds
               ,
               otherwise
               much
               delighted
               in
               considering
               others
               defects
               and
               imperfections
               .
               Those
               of
               the
               Celestial
               Bodies
               are
               deficiencies
               of
               light
               ,
               call'd
               Eclipses
               ,
               which
               happen
               by
               the
               diametrical
               interposition
               of
               some
               opake
               body
               .
               To
               speak
               onely
               of
               those
               of
               the
               Sun
               and
               Moon
               ;
               the
               former
               is
               caus'd
               by
               the
               shadow
               of
               the
               Moon
               upon
               the
               Earth
               ,
               and
               the
               latter
               ,
               by
               that
               of
               the
               Earth
               upon
               the
               Moon
               ,
               by
               reason
               of
               their
               vicinity
               .
               For
               the
               Sun's
               course
               being
               alwayes
               in
               the
               Ecliptick
               of
               the
               Zodiack
               ,
               which
               they
               ordinarily
               ,
               but
               improperly
               ,
               call
               a
               line
               ,
               being
               rather
               a
               plane
               superficies
               ,
               and
               a
               great
               circle
               ,
               cutting
               the
               sphere
               into
               two
               equal
               parts
               ,
               in
               which
               the
               Sun
               ascends
               in
               his
               Apogaeum
               ,
               and
               descends
               in
               his
               Perigaeum
               .
               The
               Moon
               likewise
               ,
               according
               to
               her
               proper
               motion
               ,
               is
               found
               every
               moneth
               in
               the
               same
               sign
               with
               the
               Sun
               ;
               which
               is
               call'd
               her
               Conjunction
               ,
               and
               makes
               the
               New
               Moon
               .
               Yet
               with
               this
               difference
               ,
               that
               she
               is
               either
               in
               the
               South
               or
               the
               North
               ,
               in
               respect
               of
               the
               Sun
               in
               the
               same
               sign
               ,
               unless
               when
               passing
               from
               one
               to
               another
               she
               crosses
               the
               Ecliptick
               ,
               wherein
               the
               Sun
               makes
               his
               course
               in
               the
               middle
               of
               such
               sign
               ;
               in
               which
               intersection
               is
               made
               the
               Eclipse
               of
               the
               Sun
               ,
               the
               Moon
               being
               then
               directly
               between
               the
               Sun
               and
               our
               sight
               .
               This
               point
               of
               intersection
               is
               call'd
               the
               Dragon's
               head
               ,
               when
               she
               moves
               from
               the
               South
               to
               the
               
               North
               ,
               and
               the
               Dragon's
               taile
               when
               from
               the
               North
               to
               the
               South
               .
               Now
               forasmuch
               as
               the
               Lunar
               Body
               is
               less
               then
               that
               of
               the
               Earth
               ,
               and
               much
               less
               then
               that
               of
               the
               Sun
               ,
               scarce
               taking
               up
               the
               latitude
               of
               the
               pyramide
               form'd
               by
               the
               visual
               rayes
               ;
               hence
               the
               Suns
               Eclipse
               is
               never
               either
               total
               or
               universal
               ,
               the
               Moon
               not
               being
               capable
               to
               hide
               the
               body
               of
               the
               Sun
               from
               those
               who
               behold
               him
               from
               the
               Earth
               in
               another
               situation
               .
               After
               her
               conjunction
               with
               the
               Sun
               ,
               she
               with-draws
               from
               him
               by
               little
               and
               little
               ,
               increasing
               in
               roundness
               and
               light
               ,
               till
               she
               become
               fully
               opposite
               to
               the
               Sun
               ,
               at
               which
               time
               half
               of
               her
               Globe
               is
               perfectly
               enlightned
               ;
               and
               then
               't
               is
               Full
               Moon
               .
               Now
               because
               in
               this
               perfect
               opposition
               the
               Earth
               casts
               its
               shadow
               upon
               that
               part
               of
               the
               Ecliptick
               which
               is
               opposite
               to
               the
               Sun
               ,
               if
               in
               this
               opposition
               the
               Moon
               happen
               to
               cut
               the
               Ecliptick
               ,
               she
               enters
               into
               the
               Earths
               shadow
               ,
               and
               becomes
               darkned
               by
               privation
               of
               the
               Suns
               light
               .
               So
               that
               the
               Moon
               is
               never
               eclips'd
               but
               in
               her
               opposition
               when
               she
               is
               at
               the
               Full
               ,
               nor
               the
               Sun
               but
               at
               New
               Moon
               when
               she
               is
               in
               conjunction
               .
               Whence
               that
               eclipse
               of
               the
               Sun
               which
               appear'd
               at
               our
               Lords
               death
               was
               miraculous
               ,
               the
               Moon
               being
               then
               naturally
               unable
               to
               eclipse
               the
               Sun
               by
               her
               interposition
               ,
               because
               she
               was
               directly
               opposite
               to
               him
               ,
               and
               at
               the
               Full.
               
            
             
               The
               Second
               said
               ,
               That
               in
               this
               common
               explication
               of
               Eclipses
               ,
               the
               Parallaxes
               of
               the
               Sun
               and
               Moon
               cause
               many
               difficulties
               in
               their
               calculations
               ,
               being
               the
               cause
               that
               the
               same
               Eclipse
               is
               total
               to
               some
               ,
               partial
               to
               others
               ,
               none
               to
               others
               ,
               and
               to
               some
               sooner
               and
               longer
               then
               to
               others
               ;
               besides
               ,
               that
               't
               is
               requisite
               to
               have
               as
               many
               new
               calculations
               as
               there
               are
               different
               places
               .
               But
               a
               general
               way
               whereby
               to
               explicate
               Eclipses
               so
               perfectly
               ,
               that
               one
               single
               calculation
               may
               suffice
               for
               the
               whole
               Earth
               ,
               and
               oftentimes
               for
               several
               Eclipses
               ,
               cannot
               be
               had
               without
               knowledge
               of
               the
               distances
               ,
               magnitudes
               and
               shadows
               of
               the
               Sun
               ,
               the
               Earth
               ,
               and
               the
               Moon
               ,
               which
               are
               these
               ;
               the
               Sun
               is
               distant
               from
               the
               Earth
               about
               1200.
               semidiametres
               of
               the
               Earth
               ,
               which
               amount
               to
               almost
               2000000.
               of
               our
               leagues
               .
               The
               Moon
               is
               distant
               from
               the
               Earth
               near
               56.
               semidiametres
               of
               the
               Earth
               ,
               making
               about
               90000.
               leagues
               ,
               or
               the
               two
               and
               twentieth
               part
               of
               the
               Sun's
               distance
               :
               Whence
               at
               New
               Moon
               the
               distance
               of
               the
               Moon
               from
               the
               Sun
               is
               109000.
               leagues
               ;
               and
               so
               the
               Sun
               is
               distant
               from
               the
               Earth
               twenty
               one
               times
               more
               then
               the
               Moon
               .
               As
               for
               the
               magnitude
               of
               these
               bodies
               ,
               the
               Diametre
               of
               the
               Sun
               is
               about
               six
               times
               as
               big
               as
               that
               of
               the
               Earth
               ,
               and
               twenty
               one
               times
               as
               great
               as
               that
               of
               the
               Moon
               ;
               and
               consequently
               exceeds
               the
               one
               five
               ,
               and
               the
               other
               twenty
               times
               .
               Whence
               it
               follows
               ,
               that
               the
               length
               of
               the
               shadows
               of
               the
               Earth
               and
               the
               Moon
               being
               proportionate
               to
               their
               distances
               from
               the
               Sun
               ,
               as
               their
               Diametres
               are
               to
               that
               Excess
               ,
               the
               shadow
               of
               the
               Earth
               shall
               have
               in
               length
               the
               fifth
               part
               of
               its
               distance
               from
               the
               Sun
               ,
               namely
               ,
               400000.
               leagues
               ,
               and
               the
               shadow
               of
               the
               Moon
               the
               twentieth
               part
               of
               her
               distance
               from
               the
               Sun
               ,
               namely
               ,
               95500.
               leagues
               .
               These
               shadows
               of
               the
               Earth
               
               and
               the
               Moon
               are
               of
               a
               conical
               figure
               ,
               the
               base
               whereof
               is
               one
               of
               the
               circles
               of
               the
               Earth
               or
               the
               Moon
               ,
               and
               the
               cusp
               is
               the
               point
               remov'd
               from
               their
               bases
               ,
               according
               to
               the
               abovesaid
               distances
               .
               Which
               figure
               proceeds
               from
               the
               Sun
               's
               being
               greater
               then
               the
               Moon
               or
               the
               Earth
               ,
               and
               all
               three
               of
               a
               round
               or
               spherical
               figure
               ;
               and
               the
               conical
               shadow
               is
               a
               perfect
               shadow
               admitting
               no
               direct
               ray
               from
               the
               Sun
               ;
               but
               there
               is
               an
               imperfect
               shadow
               about
               the
               same
               ,
               admitting
               rayes
               from
               some
               parts
               of
               the
               Sun
               ,
               but
               not
               from
               all
               .
               And
               as
               the
               imperfect
               shadow
               diminishes
               conically
               ,
               so
               the
               imperfect
               increases
               conically
               ;
               so
               that
               the
               Moons
               imperfect
               shadow
               reaches
               90000.
               leagues
               ,
               which
               is
               the
               distance
               of
               the
               Moon
               from
               the
               Earth
               ,
               occupying
               round
               about
               the
               perfect
               shadow
               near
               1000.
               leagues
               on
               each
               side
               ;
               because
               't
               is
               in
               proportion
               to
               the
               Diametre
               of
               the
               Sun
               ,
               as
               the
               distance
               of
               the
               Earth
               from
               the
               Moon
               is
               to
               the
               distance
               of
               the
               Moon
               from
               the
               Sun.
               Now
               since
               the
               shadow
               of
               the
               Moon
               ,
               which
               is
               95500.
               leagues
               ,
               reaches
               further
               then
               the
               Moons
               distance
               from
               the
               Earth
               ,
               which
               is
               but
               90000.
               leagues
               ,
               it
               follows
               that
               at
               New
               Moon
               when
               she
               is
               directly
               between
               the
               Sun
               and
               the
               Earth
               ,
               (
               which
               happens
               when
               the
               Moon
               is
               twenty
               degrees
               before
               or
               after
               ,
               either
               the
               head
               or
               the
               taile
               of
               the
               Dragon
               )
               the
               point
               of
               her
               shadow
               reaches
               to
               the
               Earth
               ,
               covering
               sometimes
               near
               30.
               leagues
               round
               of
               Earth
               with
               perfect
               shadow
               ,
               which
               is
               surrounded
               with
               another
               imperfect
               one
               of
               a
               thousand
               leagues
               .
               And
               as
               the
               Moon
               by
               her
               proper
               motion
               passes
               beneath
               the
               Sun
               from
               West
               to
               East
               ,
               so
               her
               shadow
               traverses
               the
               Earth
               from
               the
               West
               part
               to
               the
               East
               ;
               so
               that
               whereever
               the
               point
               of
               the
               perfect
               shadow
               passes
               ,
               there
               is
               a
               total
               Eclipse
               of
               the
               Sun
               ;
               and
               where
               the
               imperfect
               shadow
               passes
               ,
               the
               Eclipse
               is
               onely
               partial
               ,
               but
               greater
               according
               as
               you
               are
               nearer
               the
               perfect
               shadow
               .
               From
               these
               consequences
               may
               be
               drawn
               ,
               That
               the
               Eclipse
               of
               the
               Sun
               is
               seen
               sooner
               in
               the
               West
               part
               of
               the
               Earth
               then
               in
               the
               East
               ,
               by
               almost
               five
               hours
               ;
               which
               is
               the
               time
               that
               the
               shadow
               of
               the
               Moon
               is
               crossing
               the
               plane
               of
               the
               Earth
               .
               That
               one
               and
               the
               same
               Eclipse
               of
               the
               Sun
               cannot
               be
               seen
               in
               all
               parts
               of
               the
               Earth
               ,
               because
               ,
               though
               as
               the
               shadow
               moves
               ,
               it
               crosses
               from
               West
               to
               East
               ;
               yet
               it
               is
               not
               large
               enough
               to
               cover
               the
               whole
               Earth
               from
               North
               to
               South
               .
               That
               in
               one
               and
               the
               same
               year
               there
               are
               at
               least
               two
               Eclipses
               of
               the
               Sun
               visible
               in
               some
               parts
               of
               the
               Earth
               ,
               sometimes
               three
               ,
               and
               four
               at
               most
               .
               For
               every
               half
               year
               in
               which
               the
               Sun
               passes
               by
               the
               Dragon's
               head
               ,
               if
               the
               New
               Moon
               be
               made
               at
               the
               same
               head
               ,
               there
               will
               be
               an
               Eclipse
               ,
               which
               will
               be
               total
               in
               the
               torrid
               zone
               ,
               and
               partial
               in
               the
               temperate
               zones
               ,
               a
               thousand
               leagues
               or
               more
               on
               either
               side
               ;
               and
               this
               will
               be
               the
               sole
               Eclipse
               for
               this
               half
               year
               .
               If
               the
               New
               Moon
               be
               made
               within
               ten
               degrees
               before
               the
               Dragon's
               head
               ,
               there
               will
               be
               onely
               this
               Eclipse
               in
               this
               half
               year
               ,
               which
               which
               will
               be
               total
               ,
               sometimes
               in
               the
               torrid
               zone
               ,
               sometimes
               in
               the
               southern
               temperate
               zone
               ,
               and
               partial
               ,
               a
               thousand
               leagues
               or
               more
               every
               way
               .
               The
               like
               will
               happen
               if
               the
               New
               Moon
               be
               
               made
               within
               ten
               degrees
               after
               the
               Dragon's
               head
               ,
               but
               a
               total
               Eclipse
               will
               be
               seen
               in
               the
               torrid
               zone
               ,
               or
               else
               in
               northern
               temperate
               .
               But
               if
               in
               the
               same
               half
               year
               the
               New
               Moon
               be
               made
               between
               ten
               and
               twenty
               degrees
               before
               the
               head
               ,
               there
               will
               be
               an
               Eclipse
               in
               the
               cold
               zone
               ,
               and
               at
               the
               extremity
               of
               the
               temperate
               southern
               zone
               :
               But
               then
               the
               New
               Moon
               immediately
               following
               will
               be
               made
               between
               ten
               and
               twenty
               degrees
               after
               the
               head
               ,
               and
               there
               will
               be
               another
               Eclipse
               seen
               in
               the
               frigid
               zone
               ,
               and
               at
               the
               extremity
               of
               the
               northern
               temperate
               zone
               ;
               which
               two
               Eclipses
               ,
               most
               commonly
               ,
               are
               but
               partial
               .
               The
               same
               must
               be
               said
               of
               the
               other
               half
               year
               in
               which
               the
               Sun
               passes
               by
               the
               Dragons
               tail
               ,
               saving
               that
               the
               parts
               which
               precede
               the
               taile
               regard
               the
               northern
               part
               of
               the
               Earth
               ;
               and
               those
               which
               follow
               ,
               the
               southern
               ;
               which
               happens
               quite
               contrary
               at
               the
               head
               .
               Which
               we
               must
               observe
               ,
               is
               diametrically
               opposite
               to
               the
               taile
               ,
               and
               that
               they
               remain
               not
               alwayes
               in
               the
               same
               place
               ,
               but
               move
               round
               the
               Heaven
               regularly
               in
               about
               nineteen
               years
               ,
               contrary
               to
               the
               order
               of
               the
               signes
               from
               Aries
               to
               Pisces
               ,
               and
               from
               thence
               to
               Aquarius
               ,
               backwards
               .
               As
               for
               the
               Eclipse
               of
               the
               Moon
               ,
               we
               must
               consider
               the
               shadow
               of
               the
               Earth
               ,
               which
               is
               cast
               into
               the
               Ecliptick
               in
               the
               part
               opposite
               to
               the
               Sun
               ;
               and
               because
               the
               same
               is
               400000.
               leagues
               long
               ,
               it
               follows
               that
               it
               crosses
               the
               Heaven
               of
               the
               Moon
               ,
               and
               beyond
               ;
               so
               that
               although
               it
               be
               diminish'd
               at
               the
               Heaven
               of
               the
               Moon
               ,
               yet
               in
               that
               place
               it
               hath
               near
               one
               degree
               a
               half
               diametre
               ,
               the
               Moon
               not
               having
               much
               more
               then
               one
               degree
               .
               And
               consequently
               ,
               if
               the
               Moon
               be
               at
               the
               Full
               ,
               either
               in
               the
               head
               or
               the
               taile
               of
               the
               Dragon
               ,
               or
               else
               in
               thirty
               degrees
               before
               or
               after
               ,
               the
               Moon
               will
               pass
               into
               the
               shadow
               of
               the
               Earth
               ,
               and
               be
               either
               wholly
               eclips'd
               or
               in
               part
               ,
               according
               as
               she
               shall
               enter
               wholly
               into
               the
               perfect
               shadow
               .
               For
               here
               the
               imperfect
               shadow
               is
               not
               considerable
               ,
               the
               Moon
               not
               being
               eclips'd
               so
               long
               as
               she
               receives
               the
               rayes
               of
               any
               part
               of
               the
               Sun
               ;
               whence
               it
               follows
               that
               the
               Moon
               naturally
               loses
               her
               light
               ,
               but
               not
               the
               Sun
               ,
               which
               the
               inposition
               of
               the
               Moon
               onely
               keeps
               from
               our
               Eyes
               ;
               that
               the
               Eclipse
               of
               the
               Moon
               is
               seen
               at
               the
               same
               time
               by
               all
               those
               who
               can
               see
               it
               .
               And
               that
               there
               can
               be
               but
               two
               in
               one
               year
               ,
               namely
               ,
               one
               in
               every
               six
               moneths
               ;
               sometimes
               but
               one
               in
               a
               year
               ,
               and
               sometimes
               none
               at
               all
               ;
               namely
               ,
               when
               the
               Full
               Moon
               happens
               between
               thirteen
               and
               seventeen
               degrees
               ,
               before
               or
               after
               the
               head
               or
               the
               taile
               of
               the
               Dragon
               .
            
          
           
             
               II.
               Whether
               all
               Sciences
               may
               be
               profitably
               reduc'd
               to
               one
               .
            
             
               Upon
               the
               Second
               Point
               it
               was
               said
               ,
               That
               the
               desire
               of
               knowing
               is
               very
               charming
               ;
               but
               mans
               life
               is
               too
               short
               to
               satisfie
               the
               same
               ,
               unless
               the
               great
               number
               of
               Sciences
               be
               reduc'd
               into
               one
               ,
               their
               multitude
               requiring
               a
               volumn
               to
               contain
               their
               names
               alone
               ,
               and
               this
               with
               their
               length
               being
               the
               principal
               causes
               of
               the
               little
               fruit
               gather'd
               from
               them
               ,
               and
               the
               distaste
               which
               they
               beget
               .
               The
               way
               of
               abridgment
               would
               be
               to
               retrench
               out
               of
               each
               all
               matters
               unprofitable
               ,
               or
               not
               pertaining
               to
               the
               Science
               ,
               
               as
               are
               most
               Metaphysical
               Questions
               which
               are
               treated
               of
               in
               Logick
               ;
               Natural
               ,
               in
               Medicine
               ;
               Moral
               ,
               Natural
               ,
               and
               Juridical
               ,
               in
               Divinity
               ,
               to
               avoid
               repetitions
               :
               And
               thus
               the
               fifth
               and
               sixth
               Books
               of
               Euclid
               might
               be
               reduc'd
               into
               one
               ,
               since
               in
               the
               latter
               he
               demonstrates
               by
               number
               what
               before
               he
               had
               demonstrated
               by
               lines
               ;
               yea
               ,
               the
               117
               Propositions
               of
               his
               tenth
               Book
               might
               be
               demonstrated
               in
               another
               order
               ,
               and
               compris'd
               in
               less
               then
               thirty
               ;
               as
               the
               five
               following
               Books
               ,
               the
               three
               of
               Candalus
               ,
               the
               Sphericks
               of
               Theodosius
               ,
               the
               Conicks
               of
               Apollonius
               ,
               the
               Principles
               of
               Archimedes
               ,
               and
               others
               ,
               which
               make
               above
               500
               Propositions
               ,
               might
               be
               reduc'd
               profitably
               to
               less
               then
               a
               hundred
               .
               But
               above
               all
               ,
               't
               would
               be
               requisite
               to
               be
               careful
               of
               laying
               down
               good
               Principles
               ,
               and
               teaching
               these
               Sciences
               with
               order
               ;
               and
               for
               this
               purpose
               to
               retrench
               all
               unprofitable
               Books
               ,
               whose
               numerousness
               causes
               confusion
               ,
               and
               is
               now
               more
               hurtful
               then
               their
               scarcity
               was
               heretofore
               ;
               according
               to
               Justinian's
               example
               ,
               who
               reduc'd
               all
               the
               Law-books
               of
               his
               time
               into
               two
               Volumns
               ,
               the
               Digests
               and
               the
               Code
               ;
               and
               that
               of
               the
               Jews
               ,
               who
               compris'd
               all
               things
               that
               can
               be
               known
               in
               one
               single
               Science
               call'd
               Cabbala
               ,
               as
               the
               Druids
               did
               their
               Disciplines
               under
               certain
               Maximes
               and
               Aphorisms
               ;
               and
               Lullie's
               Art
               teaches
               to
               know
               and
               speak
               of
               all
               things
               ;
               which
               might
               be
               done
               ,
               if
               instead
               of
               spending
               the
               fittest
               time
               of
               our
               Age
               (
               as
               we
               do
               unprofitably
               )
               in
               learning
               to
               speak
               Latine
               and
               Greek
               ,
               we
               employ'd
               it
               ,
               by
               the
               example
               of
               the
               Ancients
               ,
               upon
               the
               Mathematicks
               ,
               History
               ,
               and
               all
               Sciences
               depending
               more
               upon
               memory
               and
               phancy
               then
               solidity
               of
               Judgment
               ,
               which
               might
               afterwards
               be
               form'd
               in
               a
               short
               time
               by
               Logick
               ,
               in
               order
               to
               its
               being
               exercis'd
               in
               the
               knowledg
               of
               things
               natural
               ,
               supernatural
               ,
               and
               moral
               ;
               which
               might
               easily
               be
               obtain'd
               in
               less
               then
               five
               years
               ,
               if
               all
               superfluities
               were
               retrench'd
               .
            
             
               The
               Second
               said
               ,
               Because
               the
               possibility
               of
               a
               thing
               must
               first
               be
               understood
               ,
               before
               the
               means
               of
               attaining
               it
               sought
               ,
               't
               is
               requisite
               first
               to
               agree
               whether
               all
               Sciences
               are
               reducible
               into
               one
               ,
               before
               the
               ways
               to
               do
               it
               be
               inquir'd
               .
               And
               although
               at
               first
               sight
               it
               seem
               possible
               ,
               because
               they
               presuppose
               one
               another
               ,
               and
               there
               is
               such
               a
               connection
               in
               their
               principles
               that
               some
               depend
               upon
               the
               demonstration
               of
               others
               ;
               yet
               I
               conceive
               this
               re-union
               of
               all
               into
               one
               would
               seem
               rather
               a
               monster
               ,
               or
               a
               thing
               like
               the
               confusion
               and
               disorder
               of
               the
               ancient
               Chaos
               ,
               then
               a
               true
               and
               legitimate
               Discipline
               .
               For
               't
               is
               easier
               to
               destroy
               the
               present
               method
               then
               to
               establish
               a
               better
               .
               Moreover
               ,
               how
               is
               this
               union
               possible
               ,
               since
               the
               foundations
               and
               principles
               of
               Sciences
               are
               controverted
               by
               the
               Masters
               who
               profess
               them
               ?
               For
               setting
               aside
               those
               indemonstrable
               principles
               which
               are
               very
               few
               ,
               and
               need
               only
               be
               heard
               that
               they
               may
               be
               granted
               ,
               and
               may
               be
               learn'd
               in
               less
               then
               an
               hour
               ;
               if
               we
               make
               an
               induction
               through
               all
               the
               Sciences
               ,
               we
               shall
               find
               nothing
               certain
               in
               them
               .
               Has
               Morality
               ,
               whose
               chief
               object
               is
               Beatitude
               ,
               found
               one
               sole
               point
               wherein
               to
               establish
               it
               ?
               Are
               not
               part
               of
               Aristotle's
               opinions
               overthrown
               by
               Galen
               ?
               who
               
               on
               the
               other
               side
               is
               counter-check'd
               by
               Paracelsus
               and
               all
               the
               Chymists
               ,
               who
               pretend
               to
               cure
               diseases
               by
               their
               likes
               ,
               as
               the
               former
               doth
               by
               their
               contraries
               ?
               Law
               ,
               being
               founded
               upon
               the
               instability
               of
               humane
               will
               ,
               hath
               as
               little
               certainty
               :
               And
               Divinity
               it self
               ,
               which
               is
               the
               Science
               of
               Verities
               ,
               is
               divided
               by
               the
               Sects
               of
               the
               Nominals
               ,
               of
               Scotus
               ,
               and
               Thomas
               ;
               not
               to
               speak
               of
               the
               Heresies
               which
               incessantly
               assault
               it
               .
               And
               if
               we
               compare
               it
               to
               other
               Sciences
               ,
               it
               overthrows
               most
               of
               their
               Principles
               ,
               by
               establishing
               the
               Mysteries
               of
               Faith.
               This
               is
               it
               which
               made
               the
               wisest
               of
               men
               ,
               and
               who
               perfectly
               understood
               all
               Sciences
               ,
               to
               say
               ,
               
                 That
                 they
                 were
                 but
                 vanity
              
               :
               And
               were
               this
               union
               possible
               ,
               he
               hath
               so
               highly
               recommended
               sobriety
               of
               knowing
               ,
               that
               't
               would
               be
               a
               kind
               of
               intemperance
               to
               desire
               to
               know
               every
               thing
               ,
               no
               less
               presumptuous
               by
               exceeding
               the
               bounds
               set
               by
               God
               to
               each
               of
               our
               capacities
               ,
               then
               ridiculous
               ,
               by
               attempting
               to
               make
               a
               necessary
               and
               infallible
               thing
               of
               many
               contingent
               and
               uncertain
               ,
               and
               not
               yet
               agreed
               upon
               .
            
             
               The
               Third
               said
               ,
               That
               Unity
               ,
               which
               is
               one
               of
               the
               Transcendents
               ,
               co-eternal
               and
               co-essential
               to
               Good
               ,
               ought
               to
               be
               the
               attribute
               of
               all
               good
               things
               ,
               and
               consequently
               of
               Discipline
               ,
               which
               likewise
               being
               the
               good
               of
               the
               Understanding
               ,
               which
               is
               one
               ,
               cannot
               be
               comprehended
               by
               it
               ,
               but
               by
               their
               becoming
               conformable
               the
               one
               to
               the
               other
               .
               If
               any
               reply
               ,
               That
               't
               is
               enough
               that
               things
               enter
               into
               it
               successively
               ,
               and
               so
               need
               not
               be
               one
               ,
               (
               which
               would
               be
               inconsistent
               with
               their
               nature
               )
               ;
               I
               answer
               ,
               That
               the
               series
               and
               order
               which
               is
               found
               in
               those
               things
               belongs
               to
               one
               single
               Science
               ;
               otherwise
               they
               would
               have
               no
               conection
               together
               ,
               and
               by
               this
               means
               could
               not
               be
               made
               use
               of
               to
               purpose
               .
               And
               since
               all
               our
               Notions
               depend
               one
               of
               another
               ,
               our
               Discourse
               being
               but
               a
               continual
               Syllogism
               ,
               whose
               Conclusions
               depend
               upon
               the
               Premises
               ,
               it
               follows
               ,
               That
               the
               Syllogism
               being
               the
               subject
               but
               of
               one
               Science
               ,
               they
               all
               pertain
               but
               to
               one
               Science
               ;
               whence
               Philosophy
               is
               defin'd
               the
               knowledge
               of
               things
               divine
               and
               humane
               ;
               that
               is
               to
               say
               ,
               of
               every
               thing
               .
               Indeed
               ,
               since
               all
               moral
               Virtues
               are
               so
               connected
               together
               ,
               that
               't
               is
               impossible
               to
               possess
               one
               without
               possessing
               all
               ;
               the
               Sciences
               (
               which
               are
               the
               intellectual
               virtues
               )
               must
               be
               streightly
               united
               likewise
               ;
               and
               the
               more
               ,
               for
               that
               they
               have
               but
               one
               most
               simple
               subject
               ,
               to
               wit
               ,
               the
               Uderstanding
               .
               And
               since
               the
               means
               of
               Being
               are
               the
               same
               with
               those
               of
               Knowing
               ,
               every
               thing
               that
               is
               in
               the
               world
               having
               the
               same
               Principles
               of
               existence
               must
               also
               have
               the
               same
               principles
               of
               knowledg
               ,
               and
               so
               make
               one
               sole
               Science
               ;
               because
               Sciences
               differ
               only
               by
               reason
               of
               their
               principle
               ;
               all
               which
               too
               depend
               upon
               one
               Metaphysical
               principle
               ,
               namely
               ,
               That
               one
               and
               the
               same
               thing
               cannot
               be
               and
               
                 not
                 be
              
               ;
               which
               proves
               all
               others
               ;
               and
               therefore
               it
               follows
               ,
               That
               there
               must
               be
               one
               sole
               Science
               general
               ,
               comprehending
               all
               the
               rest
               .
               For
               to
               say
               ,
               That
               every
               several
               manner
               of
               handling
               a
               thing
               makes
               a
               distinct
               Science
               ,
               is
               to
               imitate
               him
               who
               would
               make
               an
               Art
               of
               every
               
               Simple
               .
               Lastly
               ,
               Nature
               would
               not
               have
               given
               us
               a
               desire
               of
               knowing
               every
               thing
               ,
               if
               this
               desire
               could
               not
               be
               accomplished
               :
               But
               it
               is
               impossible
               to
               be
               so
               ,
               whilst
               the
               Sciences
               remain
               so
               diffuse
               as
               they
               are
               at
               present
               .
            
          
        
         
           
             CONFERENCE
             XCV
             .
          
           
             
               I.
               Of
               the
               diversity
               of
               Wits
               .
               II.
               Of
               New-years
               Gifts
               .
            
          
           
             
               I.
               Of
               the
               diversity
               of
               Wits
               .
            
             
               DIversity
               is
               found
               in
               all
               things
               ,
               but
               no
               where
               more
               remarkably
               then
               in
               man
               ;
               for
               ,
               not
               to
               speak
               now
               of
               Bodies
               ,
               that
               of
               Minds
               is
               so
               great
               that
               none
               have
               been
               ever
               found
               to
               have
               the
               same
               inclinations
               or
               motions
               ,
               or
               that
               have
               been
               so
               much
               as
               like
               to
               themselves
               ;
               the
               Mind
               being
               an
               indefatigable
               Agent
               ,
               varying
               postures
               every
               moment
               ,
               according
               to
               the
               several
               occurrences
               of
               new
               objects
               ,
               to
               which
               it
               becomes
               like
               .
               But
               though
               the
               division
               of
               Wits
               be
               so
               unequal
               and
               disadvantageous
               to
               some
               ,
               that
               there
               's
               observ'd
               as
               great
               difference
               between
               one
               man
               and
               another
               as
               between
               some
               men
               and
               a
               brute
               ,
               yet
               all
               are
               well
               pleas'd
               with
               their
               lot
               ,
               and
               every
               one
               thinks
               he
               hath
               enough
               to
               spare
               ,
               and
               to
               govern
               and
               instruct
               others
               ;
               so
               conceited
               are
               we
               of
               what
               belongs
               to
               our selves
               .
               Now
               the
               cause
               of
               this
               diversity
               of
               Spirits
               and
               Inclinations
               seems
               to
               be
               the
               various
               constitution
               of
               bodies
               ,
               whose
               temper
               the
               motions
               and
               inclinations
               of
               the
               Soul
               follow
               ;
               and
               this
               temper
               being
               incessantly
               mutable
               by
               causes
               internal
               and
               external
               ,
               not
               only
               in
               the
               four
               seasons
               of
               the
               year
               ,
               but
               also
               in
               the
               four
               parts
               of
               the
               day
               ,
               hence
               ariseth
               the
               diversity
               of
               the
               actions
               and
               inclinations
               of
               the
               Mind
               ,
               which
               is
               so
               great
               ,
               that
               the
               same
               thing
               pleases
               and
               displeases
               us
               in
               a
               little
               space
               of
               time
               .
            
             
               The
               Second
               said
               ,
               That
               the
               Faculty
               which
               they
               call
               Ingenium
               or
               Genius
               ,
               cannot
               proceed
               meerly
               from
               the
               temperament
               of
               the
               four
               qualities
               :
               For
               we
               see
               those
               that
               come
               nearest
               the
               temperament
               of
               man
               are
               the
               most
               stupid
               ;
               and
               Ages
               ,
               Seasons
               ,
               and
               Aliments
               changing
               those
               qualities
               continually
               ,
               should
               also
               incessantly
               change
               mans
               wits
               .
               But
               't
               is
               a
               quality
               or
               ray
               of
               the
               Reasonable
               Soul
               ,
               which
               finding
               the
               four
               qualities
               variously
               mix'd
               in
               every
               one
               ,
               makes
               use
               thereof
               in
               different
               operations
               ;
               and
               so
               this
               difference
               is
               only
               accidental
               ,
               not
               essential
               .
               Moreover
               ,
               we
               see
               ,
               that
               whatever
               difference
               be
               conceiv'd
               in
               Minds
               ,
               yet
               their
               fundamental
               inclinations
               are
               alike
               ,
               the
               hatred
               and
               aversion
               of
               evil
               things
               ,
               and
               the
               desire
               and
               prosecution
               of
               good
               ;
               if
               the
               means
               imploy'd
               to
               these
               purposes
               be
               different
               ,
               this
               proceeds
               from
               a
               particular
               imagination
               caus'd
               by
               the
               constitution
               of
               the
               humours
               ,
               which
               makes
               this
               difference
               appear
               ,
               as
               through
               a
               colour'd
               
               glass
               .
               So
               the
               choler
               of
               the
               Souldier
               puts
               him
               upon
               seeking
               honour
               and
               profit
               in
               Arms
               ;
               the
               Advocate
               is
               mov'd
               to
               seek
               them
               in
               the
               Sciences
               ,
               either
               by
               his
               more
               moderate
               temper
               ,
               or
               by
               the
               example
               and
               pleasure
               of
               his
               Ancestors
               .
               Yet
               this
               Proportion
               cannot
               change
               the
               essence
               of
               Wits
               ,
               but
               only
               the
               appearance
               ;
               as
               a
               Painter
               out
               of
               the
               mixture
               of
               four
               or
               five
               colours
               makes
               infinite
               others
               ,
               which
               differ
               only
               in
               shew
               .
            
             
               The
               Third
               said
               ,
               There
               are
               many
               partial
               causes
               of
               this
               variety
               ,
               and
               they
               may
               be
               various
               to
               infinity
               ,
               according
               to
               the
               various
               haps
               they
               meet
               with
               ,
               like
               the
               letters
               of
               the
               Alphabet
               diversly
               combin'd
               ;
               yet
               they
               may
               be
               referr'd
               to
               three
               principal
               ,
               Nature
               ,
               Art
               ,
               and
               Fortune
               .
               The
               Nature
               of
               Man
               is
               the
               Soul
               and
               the
               Body
               .
               Souls
               cannot
               differ
               specifically
               ,
               as
               some
               hold
               ;
               for
               then
               a
               species
               should
               be
               part
               of
               an
               individual
               ,
               since
               the
               Soul
               makes
               a
               part
               of
               man
               ;
               which
               is
               absurd
               ,
               because
               the
               species
               must
               be
               predicated
               of
               many
               individuals
               .
               Yet
               I
               think
               there
               is
               some
               individual
               difference
               between
               our
               Souls
               ,
               not
               wholly
               depending
               upon
               the
               conformation
               of
               the
               organs
               ,
               or
               the
               temper
               of
               humours
               ,
               because
               excellent
               Souls
               have
               been
               found
               to
               lodg
               in
               ill-made
               Bodies
               ,
               as
               those
               of
               Socrates
               and
               Aesop
               ;
               and
               the
               contrary
               .
               Art
               may
               also
               contribute
               much
               to
               this
               diversity
               ,
               especially
               in
               Youth
               ,
               when
               wits
               are
               more
               flexible
               ;
               some
               very
               dull
               ones
               having
               been
               incredibly
               improved
               by
               study
               .
               So
               also
               may
               Fortune
               and
               Occasion
               ;
               amongst
               others
               ,
               the
               place
               of
               residence
               ;
               as
               the
               fertility
               of
               Palestine
               in
               Pasturage
               made
               the
               Jews
               Shepherds
               ;
               and
               the
               plains
               of
               Aegypt
               ,
               fitted
               for
               tillage
               by
               the
               inundation
               of
               Nilus
               ,
               made
               the
               Aegyptians
               Plow-men
               .
               Those
               that
               inhabit
               the
               coasts
               of
               the
               Sea
               are
               Merchants
               ,
               in
               regard
               of
               the
               conveniency
               of
               transportation
               .
               And
               necessity
               ,
               which
               forces
               our
               wits
               upon
               sundry
               things
               ,
               makes
               the
               Arabians
               ,
               who
               live
               in
               an
               unfertile
               soil
               ,
               for
               the
               most
               part
               Thieves
               ;
               as
               sterility
               has
               constrain'd
               others
               to
               make
               war
               upon
               their
               neighbours
               .
               The
               diversity
               of
               Climates
               ,
               Winds
               ,
               Waters
               ,
               Diets
               ,
               Exercises
               ,
               and
               generally
               all
               external
               and
               internal
               things
               ,
               making
               some
               impression
               upon
               the
               temper
               ,
               makes
               likewise
               some
               diversity
               in
               Wits
               .
            
             
               The
               Fourth
               said
               ,
               That
               diversity
               of
               actions
               cannot
               proceed
               but
               from
               diversity
               of
               forms
               ;
               and
               therefore
               those
               of
               men
               must
               be
               unequal
               .
               'T
               is
               likely
               the
               Souls
               of
               
                 Aristotle
                 ,
                 Socrates
              
               ,
               and
               the
               like
               great
               Philosophers
               ,
               were
               of
               another
               stamp
               then
               those
               of
               people
               so
               stupid
               that
               they
               cannot
               reckon
               above
               five
               .
               And
               who
               dares
               say
               that
               the
               Soul
               of
               Judas
               was
               as
               perfect
               as
               that
               of
               our
               Lord
               ?
               Moreover
               the
               Wise
               man
               saith
               ,
               
                 Wisd.
                 c.
              
               8.
               that
               he
               receiv'd
               a
               good
               Soul.
               Plato
               distinguishes
               Wits
               into
               as
               many
               Classes
               as
               there
               are
               Metals
               .
               And
               experience
               shews
               us
               three
               sorts
               in
               the
               world
               ;
               some
               few
               are
               transcendent
               and
               heroical
               ,
               being
               rais'd
               above
               the
               rest
               :
               others
               are
               weak
               and
               of
               the
               lowest
               rank
               ,
               such
               as
               we
               commonly
               say
               have
               not
               common
               sense
               ;
               others
               are
               of
               an
               indifferent
               reach
               ,
               of
               which
               too
               there
               are
               sundry
               degrees
               ,
               which
               to
               attribute
               wholly
               to
               the
               various
               mixture
               of
               elementary
               material
               qualities
               ,
               
               is
               to
               make
               a
               spiritual
               effect
               ,
               as
               the
               action
               of
               the
               Understanding
               is
               ,
               depend
               upon
               a
               corporeal
               cause
               ,
               between
               which
               there
               is
               no
               proportion
               .
               And
               't
               were
               less
               absurd
               to
               ascribe
               these
               effects
               to
               the
               divers
               aspects
               of
               the
               stars
               ,
               whose
               influences
               and
               celestial
               qualities
               are
               never
               altogether
               alike
               .
            
             
               The
               Fifth
               said
               ,
               That
               wit
               is
               a
               dexterity
               or
               power
               of
               the
               soul
               ,
               seated
               in
               the
               Cognoscitive
               rational
               faculty
               ,
               not
               in
               the
               Appetitive
               or
               Sensitive
               .
               'T
               is
               a
               certain
               capacity
               of
               the
               Understanding
               to
               know
               things
               ,
               which
               is
               done
               either
               by
               invention
               or
               instruction
               of
               others
               .
               Invention
               requires
               acuteness
               of
               wit
               and
               judgement
               .
               Learning
               ,
               docility
               ,
               and
               likewise
               judgement
               .
               Memory
               serves
               as
               well
               to
               invent
               as
               to
               learn.
               And
               thus
               three
               things
               are
               requisite
               to
               Wit
               ,
               namely
               ,
               Memory
               ,
               Acuteness
               ,
               and
               Judgement
               .
               The
               first
               furnishes
               matter
               and
               sundry
               things
               ,
               without
               supply
               whereof
               't
               is
               impossible
               to
               have
               a
               good
               wit.
               The
               Judgement
               disposes
               things
               in
               order
               ,
               resolving
               the
               whole
               into
               its
               parts
               when
               't
               is
               requisite
               to
               learn
               or
               teach
               ,
               and
               reducing
               the
               parts
               to
               their
               whole
               when
               't
               is
               requir'd
               to
               invent
               ,
               which
               is
               the
               more
               difficult
               ;
               our
               mind
               finding
               it
               of
               more
               facility
               to
               divide
               things
               then
               to
               compound
               them
               .
               Whence
               Inventors
               of
               Arts
               ,
               and
               things
               necessary
               to
               life
               ,
               have
               been
               plac'd
               in
               the
               number
               of
               the
               gods
               .
               But
               ,
               because
               each
               of
               these
               three
               faculties
               require
               a
               contrary
               temperature
               ;
               Memory
               a
               hot
               and
               moist
               ,
               as
               in
               children
               ;
               Acuteness
               of
               wit
               ,
               a
               temper
               hot
               and
               dry
               ,
               as
               that
               of
               Poets
               and
               Magicians
               ;
               Judgement
               ,
               a
               cold
               and
               dry
               ,
               proper
               to
               old
               men
               ;
               hence
               it
               is
               that
               a
               perfect
               Wit
               which
               excells
               in
               all
               three
               is
               rarely
               found
               .
            
          
           
             
               II.
               Of
               New-years
               Gifts
               .
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               That
               the
               Poet
               who
               said
               ,
               that
               he
               who
               begins
               a
               work
               well
               hath
               already
               done
               half
               of
               it
               ,
               spake
               no
               less
               judiciously
               of
               humane
               actions
               then
               those
               who
               advise
               to
               have
               regard
               to
               the
               end
               .
               For
               ,
               as
               this
               crowns
               the
               work
               ,
               so
               't
               is
               not
               to
               be
               doubted
               but
               a
               good
               beginning
               makes
               half
               of
               this
               wreath
               ,
               and
               that
               both
               joyn'd
               together
               perfect
               the
               circle
               ,
               the
               Hieroglyphick
               of
               the
               revolution
               of
               years
               .
               Hence
               we
               see
               antiquity
               contriv'd
               to
               begin
               them
               with
               some
               festival
               solemnities
               ,
               with
               intent
               thereby
               to
               consecrate
               their
               first
               actions
               to
               the
               Deity
               .
               The
               Hebrews
               had
               their
               most
               remarkable
               feasts
               in
               the
               moneth
               Nisan
               ,
               the
               first
               of
               the
               year
               ,
               answering
               to
               our
               March
               ;
               and
               amongst
               others
               that
               solemn
               Passover
               ,
               when
               they
               invited
               their
               Neighbours
               to
               the
               feast
               of
               the
               Lamb.
               The
               Greeks
               began
               their
               Olympiads
               with
               Games
               and
               Sacrifices
               to
               Jupiter
               ;
               and
               the
               superstitious
               Egyptians
               not
               only
               took
               omens
               from
               what
               they
               first
               met
               every
               day
               ,
               but
               made
               it
               their
               god
               for
               that
               day
               .
               And
               being
               next
               the
               divine
               assistance
               men
               value
               nothing
               more
               then
               the
               favour
               and
               good
               will
               of
               their
               friends
               ,
               't
               is
               no
               wonder
               if
               after
               sacrifices
               and
               publick
               ceremonies
               they
               have
               been
               so
               careful
               to
               continue
               this
               mutual
               friendship
               by
               feasts
               and
               presents
               at
               the
               beginning
               of
               the
               year
               ,
               which
               some
               extended
               to
               the
               beginnings
               of
               moneths
               ,
               which
               are
               Lunar
               years
               ,
               as
               the
               Turks
               do
               at
               the
               beginning
               of
               
               each
               Moon
               ,
               of
               which
               they
               then
               adore
               the
               Croissant
               .
               And
               if
               they
               who
               make
               great
               Voyages
               ,
               after
               having
               doubled
               the
               Cape
               of
               
                 Good
                 Hope
              
               ,
               or
               some
               other
               notable
               passage
               ,
               have
               reason
               to
               make
               feasts
               and
               merriment
               ,
               for
               joy
               of
               the
               happy
               advancement
               of
               their
               Navigation
               ;
               those
               who
               are
               embarqu'd
               together
               in
               the
               course
               of
               this
               life
               ,
               and
               whom
               the
               series
               of
               years
               (
               which
               may
               be
               call'd
               so
               many
               Capes
               and
               Points
               mark'd
               in
               the
               Chart
               of
               our
               Navigation
               )
               transports
               into
               new
               Countries
               ,
               ought
               to
               rejoyce
               with
               their
               friends
               for
               the
               dangers
               which
               they
               have
               escap'd
               ,
               and
               felicitate
               them
               for
               the
               future
               by
               presents
               ,
               and
               wishes
               ,
               in
               the
               continuation
               of
               this
               journey
               .
               Or
               else
               considering
               the
               difference
               of
               years
               as
               great
               as
               that
               of
               Countries
               ,
               we
               renew
               our
               correspondencies
               by
               presents
               ,
               as
               hospitalities
               were
               anciently
               by
               those
               which
               they
               call'd
               Xenia
               ,
               which
               is
               still
               the
               name
               of
               our
               New-years
               Gifts
               ;
               since
               in
               respect
               of
               the
               great
               alterations
               hapning
               in
               those
               years
               ,
               we
               may
               be
               said
               to
               be
               new
               Guests
               ,
               or
               Hospites
               of
               a
               New-year
               .
            
             
               The
               Second
               said
               ,
               That
               this
               laudable
               custome
               was
               founded
               upon
               reason
               and
               example
               ,
               our
               Druides
               being
               wont
               to
               gather
               with
               great
               ceremonies
               the
               Misletoe
               of
               the
               Oak
               ,
               which
               they
               consecrated
               to
               their
               great
               Tutates
               ,
               and
               then
               distributed
               to
               the
               people
               ,
               as
               of
               great
               virtue
               .
               Whence
               our
               New-years
               Presents
               are
               still
               call'd
               in
               many
               places
               *
               Guy-l'an-neuf
               .
               But
               the
               first
               day
               of
               the
               year
               was
               not
               the
               same
               with
               all
               Nations
               ;
               some
               of
               our
               first
               Kings
               began
               it
               at
               Martin's
               day
               ,
               as
               appears
               by
               the
               dates
               of
               some
               old
               Ordinances
               ,
               and
               the
               yet
               continu'd
               openings
               of
               our
               Parliaments
               ;
               whence
               possibly
               remains
               the
               fashion
               of
               making
               good
               cheer
               on
               this
               day
               .
               The
               Romans
               us'd
               this
               custom
               ,
               sometimes
               in
               March
               ,
               which
               was
               the
               first
               moneth
               of
               the
               year
               ,
               when
               the
               year
               had
               but
               ten
               moneths
               ,
               each
               of
               36
               days
               ;
               and
               afterwards
               on
               the
               Calends
               and
               first
               day
               of
               January
               ,
               which
               was
               added
               with
               February
               to
               the
               other
               ten
               by
               Numa
               .
               And
               ever
               from
               the
               foundation
               of
               
                 Rome
                 ,
                 Tatius
              
               and
               Romulus
               appointed
               a
               bundle
               of
               Verven
               to
               be
               offer'd
               with
               other
               presents
               for
               a
               good
               augury
               of
               the
               beginning
               year
               .
               Tacitus
               mentions
               an
               Edict
               of
               Tiberius
               ,
               forbidding
               to
               give
               or
               demand
               New-years
               Gifts
               ,
               saving
               at
               the
               Calends
               of
               January
               ,
               when
               as
               well
               the
               Senators
               and
               Knights
               ,
               as
               all
               other
               Orders
               brought
               presents
               to
               the
               Emperor
               ,
               and
               in
               his
               absence
               to
               the
               Capitol
               .
               Of
               which
               I
               observe
               another
               rise
               in
               the
               cense
               or
               numeration
               of
               the
               people
               ,
               which
               was
               made
               in
               the
               beginning
               of
               the
               Lustres
               or
               every
               five
               years
               ,
               and
               began
               under
               
                 Ancus
                 Martius
              
               ;
               at
               which
               time
               money
               was
               cast
               amongst
               the
               people
               ,
               as
               the
               Emperors
               did
               afterwards
               when
               they
               review'd
               their
               Armies
               at
               the
               beginning
               of
               each
               year
               ,
               honouring
               the
               most
               eminent
               Souldiers
               with
               presents
               .
               Now
               reason
               too
               is
               joyn'd
               with
               this
               practise
               ;
               for
               as
               we
               take
               presages
               from
               the
               first
               occurrences
               of
               a
               day
               ,
               week
               ,
               or
               year
               ,
               so
               none
               are
               more
               acceptable
               then
               gifts
               ,
               which
               gratifie
               the
               more
               because
               they
               come
               without
               pains
               or
               expence
               .
            
             
             
               The
               Third
               said
               ,
               That
               the
               three
               sorts
               of
               goods
               being
               found
               in
               the
               reception
               of
               presents
               sent
               us
               by
               friends
               ;
               (
               for
               they
               testifie
               the
               honour
               which
               they
               do
               us
               ;
               the
               least
               present
               brings
               some
               profit
               to
               the
               receiver
               ;
               and
               no
               benefit
               is
               receiv'd
               without
               some
               pleasure
               )
               't
               is
               no
               wonder
               if
               men
               who
               have
               from
               all
               time
               assign'd
               some
               day
               to
               every
               thing
               which
               they
               esteem'd
               good
               ,
               have
               also
               thought
               fit
               to
               solemnize
               the
               Feast
               of
               Presents
               or
               Benefits
               ,
               and
               to
               testifie
               their
               esteem
               thereof
               have
               made
               the
               Year
               begin
               by
               it
               ,
               for
               good
               augury
               .
               Indeed
               ,
               nothing
               is
               so
               powerful
               as
               Presents
               ,
               because
               they
               make
               and
               reconcile
               amity
               ,
               the
               greatest
               Gift
               which
               God
               hath
               given
               to
               men
               .
               They
               pierce
               the
               best-guarded
               Gates
               ,
               as
               Philip
               of
               Macedon
               said
               ;
               and
               Jupiter
               found
               nothing
               so
               fitting
               as
               a
               Golden-showre
               whereby
               to
               convey
               himself
               into
               Danae's
               lap
               .
               Homer
               with
               his
               Muses
               is
               thrust
               out
               by
               the
               shoulders
               if
               he
               brings
               nothing
               with
               him
               ;
               whereas
               a
               course
               Varlet
               laden
               with
               booty
               is
               admitted
               even
               into
               the
               Closet
               .
               Whereof
               men
               are
               so
               perswaded
               ,
               that
               there
               was
               never
               a
               Religion
               but
               had
               its
               offerings
               .
               And
               God
               forbids
               any
               to
               come
               before
               him
               with
               empty
               hands
               .
               Especially
               ,
               gifts
               are
               agreeable
               ,
               when
               the
               proportion
               of
               the
               receiver
               with
               the
               giver
               is
               observ'd
               .
               So
               the
               poverty
               of
               the
               Greek
               Epigrammatist
               made
               Augustus
               well
               pleas'd
               with
               the
               peny
               which
               he
               presented
               to
               him
               .
               But
               the
               price
               of
               a
               thing
               ,
               or
               (
               in
               defect
               thereof
               )
               its
               novelty
               ,
               or
               the
               excellence
               of
               the
               work-man-ship
               ,
               the
               place
               and
               time
               is
               most
               considerable
               ,
               this
               latter
               making
               such
               things
               as
               would
               have
               no
               acceptance
               at
               another
               season
               ,
               pass
               for
               courtesies
               in
               the
               beginning
               of
               the
               year
               .
            
          
        
         
           
             CONFERENCE
             XCVI
             .
          
           
             
               I.
               Of
               Place
               .
               II.
               Of
               Hieroglyphicks
               .
            
          
           
             
               I.
               Of
               Place
               .
            
             
               ALL
               created
               things
               having
               a
               finite
               and
               circumscrib'd
               essence
               ,
               have
               also
               a
               proper
               place
               which
               serves
               for
               a
               bound
               to
               their
               nature
               ,
               which
               is
               the
               principle
               of
               their
               motions
               and
               actions
               ,
               which
               cannot
               be
               but
               in
               some
               place
               ;
               the
               six
               differences
               whereof
               ,
               namely
               ,
               above
               ,
               below
               ,
               before
               ,
               behind
               ,
               the
               right
               side
               and
               the
               left
               ,
               sufficiently
               prove
               its
               existence
               ,
               since
               differences
               presuppose
               a
               genus
               .
               But
               its
               nature
               and
               essence
               is
               no
               less
               hard
               to
               be
               known
               ,
               then
               its
               existence
               is
               plain
               .
               To
               omit
               the
               sundry
               considerations
               of
               its
               several
               Sciences
               ,
               here
               we
               understand
               ,
               by
               place
               ,
               that
               which
               contains
               things
               plac'd
               ;
               and
               't
               is
               either
               common
               to
               more
               ,
               or
               proper
               to
               one
               alone
               ;
               this
               ,
               either
               external
               or
               internal
               :
               and
               generally
               ,
               't
               is
               either
               Physical
               or
               Mathematical
               ,
               or
               rather
               the
               same
               sometimes
               ,
               provided
               ,
               and
               sometimes
               devested
               of
               accidents
               in
               its
               pure
               dimensions
               .
               This
               place
               cannot
               be
               the
               space
               of
               every
               body
               ,
               because
               space
               is
               nothing
               else
               but
               a
               
               vacuum
               ,
               which
               is
               wholly
               opposite
               to
               place
               ,
               which
               being
               an
               affection
               '
               of
               body
               must
               be
               something
               of
               reality
               .
               'T
               is
               therefore
               well
               defin'd
               the
               first
               internal
               and
               unmoveable
               surface
               of
               the
               ambient
               body
               .
               First
               ,
               that
               is
               ,
               immediate
               and
               proximate
               ,
               because
               it
               must
               be
               equal
               to
               the
               body
               which
               it
               contains
               ;
               internal
               ,
               for
               if
               it
               were
               the
               external
               surface
               ,
               it
               would
               be
               greater
               ;
               as
               vessels
               are
               larger
               then
               what
               they
               contain
               :
               Lastly
               ,
               it
               must
               be
               immoveable
               ;
               which
               is
               not
               to
               be
               understood
               of
               the
               real
               place
               or
               real
               surface
               environing
               the
               body
               (
               because
               this
               surface
               changes
               when
               the
               body
               changes
               place
               ,
               or
               whilst
               the
               body
               remains
               unmov'd
               the
               ambient
               air
               is
               chang'd
               every
               moment
               )
               but
               of
               that
               place
               or
               imaginary
               surface
               which
               encompasses
               the
               body
               on
               all
               sides
               ,
               remaining
               always
               immoveable
               .
               Which
               is
               more
               satisfactory
               then
               to
               say
               ,
               as
               some
               do
               ,
               that
               the
               place
               of
               bodies
               is
               immoveable
               ;
               although
               they
               and
               their
               surfaces
               change
               place
               ;
               because
               from
               thence
               to
               the
               centre
               and
               principal
               parts
               of
               the
               world
               there
               is
               always
               the
               same
               distance
               and
               respect
               .
            
             
               The
               Second
               said
               ,
               That
               Aristotle
               shew'd
               more
               subtilety
               then
               truth
               ,
               when
               in
               stead
               of
               defining
               place
               internally
               corresponding
               to
               the
               extension
               of
               the
               parts
               ,
               he
               defin'd
               it
               by
               an
               outward
               circumference
               ;
               by
               which
               account
               ,
               Souls
               ,
               Angels
               ,
               and
               other
               spiritual
               substances
               should
               not
               be
               contain'd
               in
               a
               place
               ,
               as
               't
               is
               certain
               they
               are
               (
               though
               definitively
               ,
               not
               circumscriptively
               )
               in
               regard
               they
               move
               from
               one
               place
               to
               another
               .
               Yea
               the
               whole
               world
               should
               not
               have
               a
               place
               ,
               since
               it
               cannot
               be
               contain'd
               by
               any
               thing
               ,
               but
               contains
               all
               .
               'T
               is
               also
               incongruous
               to
               say
               ,
               with
               some
               ,
               that
               the
               place
               of
               the
               world
               is
               its
               centre
               ,
               which
               is
               too
               small
               to
               design
               the
               place
               of
               so
               great
               a
               body
               ;
               and
               if
               a
               point
               were
               the
               place
               of
               the
               world
               ,
               the
               place
               of
               a
               Pismire
               should
               be
               greater
               then
               that
               of
               the
               world
               .
               What
               others
               say
               ,
               That
               place
               is
               only
               the
               extension
               of
               things
               ,
               cannot
               consist
               with
               the
               place
               of
               spiritual
               forms
               ,
               which
               yet
               have
               a
               distinct
               extension
               as
               other
               corporeal
               forms
               have
               ;
               and
               we
               change
               place
               every
               moment
               ,
               although
               we
               have
               always
               the
               same
               extension
               .
               I
               conceive
               therefore
               ,
               the
               place
               being
               relative
               to
               the
               thing
               plac'd
               ought
               to
               be
               defin'd
               by
               it
               ,
               according
               to
               the
               nature
               of
               relatives
               ;
               and
               so
               place
               is
               nothing
               but
               the
               space
               occupi'd
               by
               the
               body
               plac'd
               ,
               which
               is
               that
               long
               ,
               broad
               and
               deep
               interval
               which
               receives
               the
               same
               .
               Moreover
               ,
               space
               which
               would
               be
               void
               if
               one
               body
               did
               not
               succeed
               another
               ,
               hath
               all
               the
               conditions
               requisite
               to
               the
               nature
               of
               place
               .
               For
               first
               ,
               't
               is
               nothing
               of
               the
               thing
               plac'd
               ,
               being
               a
               pure
               nothing
               .
               2.
               
               'T
               is
               immoveable
               ,
               being
               of
               it self
               incapable
               of
               motion
               .
               3.
               
               'T
               is
               equal
               to
               the
               body
               plac'd
               ,
               the
               whole
               space
               answering
               to
               the
               whole
               body
               ,
               and
               every
               part
               to
               every
               part
               .
               4.
               
               It
               receives
               sometimes
               one
               body
               ,
               and
               sometimes
               another
               .
               And
               lastly
               ,
               two
               equal
               spaces
               contain
               as
               much
               the
               one
               as
               the
               other
               .
            
             
               The
               Third
               said
               ,
               That
               place
               ,
               defin'd
               the
               immoveable
               surface
               of
               an
               ambient
               body
               ,
               cannot
               agree
               to
               the
               air
               ,
               because
               its
               surface
               is
               not
               immoveable
               .
               But
               if
               this
               immobility
               be
               meant
               of
               the
               
               whole
               body
               of
               the
               air
               ,
               this
               inconvenience
               will
               follow
               ,
               that
               the
               external
               surface
               of
               the
               air
               is
               not
               proportionate
               to
               the
               quantity
               of
               the
               particular
               body
               which
               it
               encompasseth
               .
               The
               defining
               of
               place
               to
               be
               the
               space
               occupi'd
               by
               the
               body
               plac'd
               ,
               explicates
               the
               place
               of
               bodies
               ,
               but
               not
               of
               incorporeal
               things
               ,
               as
               the
               Soul
               and
               Angels
               ,
               which
               having
               no
               extension
               should
               have
               no
               space
               ,
               and
               ,
               consequently
               ,
               be
               in
               no
               place
               .
               Wherefore
               I
               conceive
               that
               place
               being
               an
               external
               affection
               of
               figure
               and
               quantity
               ,
               must
               not
               be
               taken
               in
               the
               concave
               superficies
               of
               the
               body
               which
               touches
               ,
               it
               but
               in
               the
               convex
               of
               that
               which
               is
               contain'd
               .
               And
               so
               this
               superficies
               will
               be
               immoveable
               ,
               since
               the
               quantity
               of
               the
               body
               remains
               the
               same
               )
               and
               always
               equal
               to
               the
               body
               contain'd
               without
               penetration
               ,
               because
               it
               hath
               no
               profundity
               .
               Likewise
               ,
               every
               body
               will
               be
               likewise
               in
               its
               own
               place
               .
               And
               as
               for
               things
               incorruptible
               and
               incorporeal
               ,
               the
               Angels
               and
               the
               Heavens
               ,
               their
               place
               will
               be
               always
               the
               extremity
               of
               their
               substance
               .
            
             
               The
               Fourth
               said
               ,
               That
               if
               there
               were
               any
               place
               in
               nature
               which
               receives
               bodies
               ,
               it
               must
               either
               be
               a
               body
               it self
               ,
               or
               a
               vacuum
               .
               A
               body
               it
               cannot
               be
               ,
               for
               then
               two
               absurdities
               will
               follow
               ,
               namely
               ,
               penetration
               of
               dimensions
               (
               one
               body
               being
               within
               another
               )
               and
               a
               progress
               to
               infinity
               :
               for
               place
               being
               a
               body
               ,
               it
               must
               be
               in
               another
               place
               ,
               this
               in
               a
               third
               ,
               this
               third
               in
               a
               fourth
               ,
               and
               so
               to
               infinity
               .
               Nor
               can
               it
               be
               a
               vacuum
               which
               receives
               bodies
               .
               For
               either
               this
               vacuum
               remains
               after
               the
               admission
               of
               a
               body
               ,
               and
               so
               the
               same
               place
               will
               be
               full
               and
               empty
               both
               together
               ;
               or
               this
               vacuum
               recedes
               to
               make
               place
               for
               supervening
               bodies
               ;
               which
               cannot
               be
               ;
               for
               then
               it
               will
               be
               capable
               of
               local
               motion
               ,
               which
               is
               an
               affection
               and
               property
               of
               body
               .
               Or
               else
               ,
               lastly
               ,
               this
               vacuum
               perishes
               and
               is
               annihilated
               ;
               which
               is
               impossible
               too
               ;
               for
               then
               it
               should
               be
               subject
               to
               generation
               and
               corruption
               ,
               which
               are
               found
               only
               in
               bodies
               .
               Wherefore
               if
               ever
               the
               Scepticks
               had
               reason
               to
               suspend
               their
               judgement
               ,
               't
               is
               in
               the
               nature
               of
               place
               ,
               which
               they
               justly
               doubted
               whether
               it
               were
               something
               or
               nothing
               .
            
             
               The
               Fifth
               said
               ,
               That
               to
               doubt
               of
               place
               is
               to
               doubt
               of
               the
               clearest
               thing
               in
               the
               world
               ,
               nothing
               being
               so
               certain
               as
               the
               existence
               of
               things
               ,
               which
               cannot
               be
               but
               in
               some
               place
               .
               And
               we
               see
               a
               thing
               no
               sooner
               exists
               in
               nature
               but
               it
               hath
               its
               place
               and
               its
               station
               ,
               which
               alone
               made
               the
               distinction
               of
               the
               parts
               of
               the
               world
               from
               their
               ancient
               Chaos
               ,
               in
               which
               things
               were
               confus'd
               and
               without
               order
               ,
               which
               is
               not
               found
               saving
               when
               every
               entity
               occupies
               the
               place
               due
               to
               its
               nature
               ,
               which
               is
               preserv'd
               therein
               .
               Amongst
               simple
               bodies
               ,
               Heaven
               hath
               the
               highest
               place
               ,
               Fire
               and
               Air
               the
               next
               ,
               Water
               and
               Earth
               the
               lowest
               :
               amongst
               mixts
               ,
               Minerals
               and
               Metals
               are
               form'd
               in
               the
               Entrails
               of
               the
               Earth
               ;
               Plants
               and
               Animals
               are
               preserv'd
               upon
               the
               earth
               and
               in
               the
               air
               ;
               and
               the
               centre
               of
               every
               thing
               is
               nothing
               else
               but
               its
               place
               .
               Wherefore
               as
               God
               contains
               in
               himself
               all
               the
               perfections
               of
               his
               creatures
               ,
               so
               he
               is
               in
               all
               places
               by
               his
               presence
               ,
               his
               essence
               ,
               and
               his
               power
               .
            
          
           
             
             
               II.
               Of
               Hieroglyphicks
               .
            
             
               Upon
               the
               second
               Point
               it
               was
               said
               ,
               That
               the
               Ancient
               Sages
               were
               always
               curious
               to
               hide
               the
               mysteries
               of
               their
               learning
               under
               some
               obscure
               things
               ;
               the
               Poets
               under
               the
               shell
               of
               Fables
               ,
               (
               whom
               Plato
               and
               Aesop
               imitated
               ;
               )
               the
               Pythagoreans
               under
               their
               Riddles
               ;
               Solomon
               under
               Parables
               ,
               the
               Chaldeans
               in
               the
               sacred
               Letters
               of
               their
               Cabala
               .
               But
               especially
               the
               Egyptians
               have
               observ'd
               this
               mystery
               .
               For
               having
               learn'd
               from
               the
               Jews
               and
               the
               Chaldeans
               the
               principal
               notions
               of
               the
               Sciences
               and
               the
               Deity
               ,
               (
               the
               Principles
               whereof
               were
               taken
               from
               those
               famous
               Columns
               which
               preserv'd
               the
               Characters
               thereof
               after
               the
               Deluge
               )
               they
               transmitted
               the
               same
               to
               posterity
               by
               the
               figures
               and
               images
               of
               things
               engraven
               upon
               Pyramids
               and
               Obeliscks
               ,
               whereof
               we
               still
               see
               some
               fragments
               in
               their
               Hieroglyphicks
               ,
               which
               signifies
               sacred
               and
               mysterious
               figures
               or
               sculpture
               ,
               not
               so
               much
               for
               the
               things
               employ'd
               to
               that
               purpose
               ,
               which
               oftentimes
               were
               common
               and
               natural
               ,
               as
               for
               the
               mystical
               and
               hidden
               sence
               which
               they
               attributed
               to
               the
               same
               .
               The
               use
               of
               these
               figures
               was
               the
               more
               profitable
               ,
               in
               that
               having
               some
               similitude
               and
               correspondence
               to
               the
               quality
               of
               the
               thing
               signifi'd
               ,
               they
               not
               only
               denoted
               the
               same
               ,
               but
               also
               its
               nature
               and
               property
               .
               So
               ,
               painting
               an
               Eye
               upon
               a
               Scepter
               ,
               which
               signifi'd
               God
               ,
               they
               intimated
               also
               his
               properties
               ,
               by
               the
               Scepter
               his
               Omnipotence
               ,
               and
               by
               the
               Eye
               his
               Providence
               .
               Another
               advantage
               of
               these
               Hieroglyphicks
               ,
               is
               ,
               that
               they
               were
               equally
               understood
               by
               all
               Nations
               of
               several
               Languages
               ,
               as
               at
               this
               day
               the
               Chineses
               and
               Japoneses
               make
               use
               of
               some
               Letters
               like
               Hieroglyphicks
               ,
               which
               signifie
               rather
               things
               then
               words
               .
               Which
               would
               be
               a
               good
               way
               to
               reduce
               all
               Tongues
               into
               one
               ,
               and
               so
               to
               facilitate
               all
               Sciences
               ,
               were
               not
               this
               Hieroglyphical
               writing
               too
               diffuse
               .
               For
               there
               must
               be
               as
               many
               Characters
               as
               there
               are
               things
               in
               the
               World
               ,
               which
               being
               almost
               infinite
               ,
               and
               every
               day
               new
               ,
               would
               render
               this
               Art
               endless
               ;
               which
               hath
               made
               the
               use
               of
               it
               laid
               aside
               ,
               as
               it
               would
               also
               be
               among
               the
               Chineses
               ,
               were
               not
               honour
               which
               supports
               and
               feeds
               all
               other
               Arts
               annex'd
               to
               this
               knowledge
               of
               Characters
               ,
               which
               advances
               those
               alone
               who
               are
               skill'd
               in
               their
               Letters
               to
               Magistracies
               and
               the
               chief
               charges
               of
               that
               great
               State.
               
            
             
               The
               Second
               said
               ,
               That
               the
               signs
               for
               representing
               things
               are
               either
               Natural
               or
               Artificial
               .
               Amongst
               the
               natural
               ,
               employ'd
               by
               men
               to
               express
               their
               conceptions
               ,
               are
               the
               pictures
               and
               images
               of
               thigns
               ;
               as
               to
               represent
               a
               Man
               or
               a
               Tree
               ,
               they
               paint
               a
               man
               and
               a
               Tree
               ;
               by
               which
               way
               Philomela
               describ'd
               the
               wrong
               which
               had
               been
               done
               her
               .
               The
               Aegyptians
               had
               the
               same
               design
               in
               their
               Hieroglyphicks
               ;
               but
               finding
               that
               it
               would
               never
               have
               an
               end
               ,
               they
               in
               this
               imitated
               the
               Hebrews
               ,
               who
               make
               the
               same
               Root
               serve
               to
               produce
               a
               great
               number
               of
               words
               ,
               and
               employ'd
               one
               figure
               to
               signifie
               first
               one
               thing
               ,
               namely
               ,
               that
               whose
               image
               it
               is
               ,
               and
               afterwards
               many
               others
               wherewith
               it
               hath
               some
               affinity
               .
               
               So
               the
               figure
               of
               a
               Serpent
               signifies
               a
               Serpent
               ,
               and
               the
               Prudence
               which
               is
               attributed
               to
               that
               animal
               ;
               and
               because
               they
               observ'd
               ,
               that
               the
               last
               day
               of
               the
               year
               joynd
               to
               the
               first
               ,
               and
               made
               a
               continual
               circle
               ,
               they
               represented
               the
               year
               by
               a
               Serpent
               with
               his
               tail
               in
               his
               mouth
               .
               Upon
               the
               same
               ground
               Emblems
               were
               invented
               .
               So
               Alciate
               ,
               to
               represent
               Fortitude
               and
               Wisedom
               ,
               gives
               the
               pourtraicts
               of
               Ajax
               and
               Vlisses
               ;
               to
               signifie
               a
               good
               Merchant
               ,
               who
               trusts
               only
               to
               what
               he
               holds
               ,
               he
               paints
               a
               hand
               with
               an
               eye
               in
               the
               middle
               of
               it
               ;
               the
               Fox
               signifies
               cunning
               ;
               the
               Pismire
               Providence
               ;
               the
               Bee
               ,
               Policie
               ;
               an
               earthen
               pot
               joyn'd
               to
               an
               iron
               pot
               ,
               dangerous
               Alliance
               .
               In
               brief
               ,
               so
               many
               fables
               and
               phancies
               are
               so
               many
               writings
               after
               this
               manner
               ;
               from
               which
               ,
               to
               speak
               truth
               ,
               if
               you
               abstract
               the
               reverence
               which
               is
               due
               to
               Antiquity
               ,
               I
               see
               nothing
               that
               comes
               neer
               the
               marvel
               of
               our
               Letters
               ,
               which
               ,
               in
               respect
               of
               other
               inventions
               ,
               I
               cannot
               but
               compare
               to
               the
               Philosophers
               Stone
               so
               much
               talk'd
               of
               ,
               which
               whoso
               possesses
               may
               by
               its
               projection
               make
               as
               much
               gold
               as
               he
               needs
               to
               travel
               over
               the
               world
               ;
               and
               those
               other
               inventions
               to
               the
               money
               ,
               or
               ,
               if
               you
               please
               ,
               the
               provisions
               ,
               which
               a
               Traveller
               carries
               with
               him
               .
               For
               these
               are
               incommodious
               ,
               and
               serve
               but
               to
               one
               or
               few
               uses
               ;
               whereas
               writing
               ,
               by
               combination
               of
               sixteen
               several
               characters
               ,
               (
               the
               rest
               being
               found
               superfluous
               )
               is
               sufficient
               to
               represent
               what
               ever
               hath
               been
               ,
               is
               ,
               may
               or
               may
               not
               be
               .
            
             
               The
               Third
               said
               ,
               That
               no
               doubt
               't
               was
               necessity
               which
               put
               the
               Aegyptians
               first
               upon
               the
               invention
               of
               Hieroglyphicks
               ,
               then
               which
               our
               Letters
               are
               much
               less
               significative
               ,
               because
               they
               express
               not
               the
               nature
               of
               natural
               things
               ,
               as
               their
               figures
               do
               ,
               but
               only
               words
               .
               Yet
               the
               use
               of
               Hieroglyphicks
               was
               very
               pernicious
               to
               the
               vulgar
               ,
               who
               seeing
               the
               Attributes
               of
               God
               represented
               under
               the
               shapes
               of
               Animals
               and
               Plants
               ,
               took
               occasion
               to
               adore
               those
               corporeal
               things
               ,
               and
               became
               the
               most
               superstitious
               of
               all
               Nations
               ,
               going
               so
               far
               as
               to
               deifie
               garlick
               ,
               onyons
               ,
               rats
               and
               toads
               .
               Moreover
               ,
               Mans
               life
               is
               too
               short
               for
               this
               Art
               ;
               his
               wit
               too
               weak
               to
               invent
               figures
               sutable
               to
               all
               the
               parts
               of
               speech
               diversifi'd
               by
               numbers
               ,
               cases
               ,
               persons
               ,
               tenses
               ,
               and
               other
               Grammatical
               differences
               of
               words
               ;
               and
               his
               memory
               too
               slippery
               ,
               to
               retain
               all
               those
               figures
               ,
               because
               they
               represented
               not
               one
               single
               thing
               ,
               but
               many
               different
               ;
               and
               for
               that
               one
               and
               the
               same
               thing
               was
               diversly
               figur'd
               ;
               as
               God
               was
               express'd
               by
               an
               Eye
               ,
               a
               Circle
               ,
               and
               an
               Unite
               ;
               Prudence
               by
               a
               double
               head
               ,
               a
               Gorgon's
               head
               ,
               a
               Crane
               ,
               a
               Dragon
               ,
               a
               Serpent
               ,
               a
               fish
               call'd
               Scarus
               ,
               or
               the
               Gilt-head
               ,
               a
               Mulberry-tree
               ,
               a
               Hiacynth
               ;
               Royalty
               ,
               by
               the
               reins
               of
               a
               bridle
               ,
               an
               Elephant
               and
               a
               Dog
               ;
               Wisdom
               ,
               by
               the
               breast
               ,
               or
               the
               wand
               of
               Pallas
               ;
               Concord
               ,
               by
               a
               Crow
               ,
               a
               Caduceus
               ,
               or
               Mercurius's
               rod
               ,
               a
               Peacock
               ,
               a
               Bee
               ,
               and
               a
               Lute
               ;
               Fear
               by
               waves
               ,
               a
               Dove
               ,
               a
               Hart
               ,
               a
               Hare
               ,
               and
               a
               Wolf.
               All
               which
               figures
               signifi'd
               other
               things
               besides
               ,
               yea
               ,
               oftentimes
               contraries
               ;
               as
               the
               Ass
               is
               the
               Hieroglyphick
               of
               wisdom
               with
               the
               Cabalists
               ,
               and
               with
               us
               of
               stupidity
               ;
               and
               the
               same
               wisdom
               was
               denoted
               among
               the
               Egyptians
               by
               a
               sieve
               ,
               which
               
               with
               us
               is
               the
               emblem
               of
               a
               loose-tongu'd
               person
               that
               can
               retain
               nothing
               .
               In
               fine
               ,
               this
               Hieroglyphical
               invention
               is
               good
               for
               nothing
               but
               to
               make
               the
               ignorant
               admire
               what
               they
               must
               reverence
               without
               knowing
               it
               .
               For
               that
               which
               secures
               all
               professions
               from
               contempt
               ,
               is
               ,
               the
               use
               of
               terms
               not
               understood
               by
               the
               vulgar
               .
            
          
        
         
           
             CONFERENCE
             XCVII
             .
          
           
             
               I.
               Of
               Weights
               ,
               and
               the
               causes
               of
               Gravity
               .
               II.
               Of
               Coat-Armour
               .
            
          
           
             
               I.
               Of
               Weights
               ,
               and
               the
               causes
               of
               Gravity
               .
            
             
               THe
               World
               is
               Man's
               Palace
               ,
               whereof
               God
               is
               the
               Architect
               ,
               sustaining
               the
               same
               with
               the
               three
               fingers
               ,
               of
               his
               Power
               ,
               Goodness
               ,
               and
               Wisdom
               .
               And
               the
               Scripture
               saith
               ,
               
                 He
                 hath
                 hung
                 the
                 Earth
                 in
                 the
                 midst
                 of
                 the
                 Air
                 ,
                 and
                 ordained
                 all
                 things
                 in
                 number
                 ,
                 weight
                 ,
                 and
                 Measure
                 ,
              
               which
               are
               the
               three
               pillars
               of
               this
               stately
               Edifice
               .
               Number
               is
               the
               cause
               of
               Beauty
               ;
               Measure
               ,
               of
               Goodness
               ;
               and
               Weight
               ,
               of
               Order
               ;
               which
               is
               not
               found
               but
               in
               the
               place
               towards
               which
               bodies
               are
               carry'd
               by
               their
               Gravity
               .
               A
               quality
               depending
               upon
               the
               four
               first
               ,
               which
               by
               their
               rarefaction
               or
               condensation
               of
               things
               cause
               more
               or
               less
               ponderosity
               .
               For
               light
               signifies
               nothing
               but
               less
               heavy
               ;
               it
               being
               certain
               ,
               that
               as
               the
               Earth
               gravitates
               in
               the
               Water
               ,
               and
               this
               in
               the
               Air
               ,
               so
               would
               the
               Air
               in
               the
               sphere
               of
               Fire
               ,
               Fire
               in
               the
               Heaven
               of
               the
               Moon
               ,
               this
               in
               the
               mixt
               ,
               and
               so
               forwards
               till
               you
               come
               to
               nothing
               ,
               which
               hath
               no
               weight
               because
               it
               hath
               no
               corporeity
               .
            
             
               The
               Second
               said
               ,
               That
               gravity
               and
               the
               descent
               of
               natural
               bodies
               to
               the
               centre
               ,
               cannot
               proceed
               from
               the
               predominance
               of
               terrestrial
               parts
               in
               mixts
               ;
               since
               Gold
               ,
               the
               heaviest
               of
               metals
               ,
               and
               Mercury
               ,
               which
               is
               next
               it
               ,
               have
               more
               humidity
               then
               siccity
               ,
               that
               is
               to
               say
               ,
               more
               Water
               then
               Earth
               ,
               in
               comparison
               of
               other
               metallick
               bodies
               ;
               God
               being
               the
               most
               ductile
               ,
               and
               Mercury
               the
               most
               fluid
               .
               So
               also
               Salt
               ,
               which
               is
               heavier
               then
               wood
               or
               stone
               ,
               is
               nothing
               but
               water
               cogeal'd
               ,
               and
               dissolving
               again
               in
               a
               moist
               place
               .
               Wherefore
               Gravity
               seems
               rather
               to
               proceed
               from
               these
               three
               things
               ,
               namely
               ,
               place
               ,
               comparison
               ,
               and
               figure
               .
               Place
               is
               so
               considerable
               herein
               ,
               that
               bodies
               gravitate
               not
               in
               their
               proper
               places
               ,
               but
               onely
               when
               they
               are
               remov'd
               from
               the
               same
               ,
               and
               more
               or
               less
               proportionally
               to
               their
               distance
               .
               Comparison
               makes
               us
               judge
               a
               body
               light
               ,
               because
               't
               is
               less
               heavy
               then
               an
               other
               .
               On
               the
               contrary
               ,
               Figure
               makes
               heavy
               bodies
               light
               ,
               causing
               Leaf-gold
               to
               swim
               ,
               which
               in
               the
               same
               quantity
               reduc'd
               into
               a
               Globe
               would
               sink
               ;
               and
               an
               expanded
               body
               weighs
               less
               in
               a
               balance
               ,
               then
               when
               it
               is
               in
               a
               less
               volumn
               .
               Which
               is
               also
               observ'd
               of
               the
               thinner
               parts
               of
               the
               Air
               ,
               which
               being
               of
               a
               more
               moveable
               figure
               are
               seen
               to
               play
               therein
               when
               the
               Sun
               shines
               clear
               .
            
             
             
               The
               Third
               said
               ,
               That
               the
               cause
               why
               a
               broader
               figure
               swims
               ,
               or
               is
               upheld
               in
               the
               Air
               more
               easily
               then
               if
               it
               were
               in
               a
               Globe
               or
               other
               closer
               figure
               ,
               is
               not
               ,
               for
               that
               figure
               makes
               a
               thing
               lighter
               ,
               but
               from
               the
               resistance
               of
               the
               medium
               ,
               which
               hath
               more
               hold
               in
               one
               then
               in
               the
               other
               .
               Nor
               do's
               gravity
               proceed
               from
               the
               inclination
               of
               a
               thing
               to
               its
               Centre
               ;
               since
               the
               Centre
               is
               but
               a
               Point
               ,
               wherein
               nothing
               can
               lodge
               .
               And
               if
               the
               Centre
               of
               the
               world
               were
               the
               Centre
               of
               heavy
               things
               ,
               the
               stars
               which
               are
               the
               denser
               and
               solider
               parts
               of
               their
               orbs
               ,
               and
               consequently
               ,
               have
               more
               gravity
               ,
               which
               necessarily
               follows
               the
               density
               of
               corporeal
               matter
               ,
               especially
               the
               Moon
               which
               is
               demonstrated
               to
               be
               solid
               and
               massie
               ,
               because
               it
               reflects
               the
               light
               of
               the
               Sun
               ,
               should
               not
               remain
               suspended
               above
               the
               Air
               ,
               which
               is
               lighter
               ,
               but
               descend
               to
               this
               Centre
               of
               the
               Universe
               .
               For
               ,
               to
               believe
               ,
               with
               some
               ,
               that
               the
               Moon
               is
               kept
               up
               like
               a
               stone
               in
               a
               sling
               by
               the
               rapid
               motion
               of
               the
               First
               Mover
               ,
               is
               ,
               to
               hold
               the
               Stars
               ,
               the
               greatest
               and
               noblest
               part
               of
               the
               Universe
               ,
               in
               a
               violent
               state
               ,
               onely
               to
               give
               rest
               and
               a
               natural
               state
               to
               the
               least
               and
               meanest
               ,
               which
               is
               the
               Earth
               .
               Wherefore
               the
               descent
               of
               bodies
               is
               not
               because
               of
               themselves
               they
               affect
               the
               Centre
               of
               the
               Earth
               ,
               but
               for
               that
               they
               are
               upon
               a
               body
               lighter
               then
               themselves
               ;
               order
               obliging
               every
               thing
               to
               take
               its
               own
               place
               ,
               and
               till
               it
               be
               so
               ,
               every
               body
               being
               necessitated
               to
               move
               it self
               ,
               the
               heaviest
               downwards
               ,
               and
               the
               less
               heavy
               upwards
               .
               Hence
               water
               gravitates
               not
               in
               its
               channel
               ,
               although
               it
               be
               not
               in
               its
               Centre
               ;
               because
               the
               upper
               part
               of
               the
               water
               is
               not
               heavier
               then
               the
               lower
               .
            
             
               The
               Fourth
               said
               ,
               That
               Gravity
               is
               a
               certain
               quality
               which
               carries
               all
               bodies
               towards
               a
               common
               point
               ,
               continuing
               the
               union
               of
               the
               parts
               of
               the
               world
               ,
               hindring
               Vacuity
               by
               the
               concentration
               of
               all
               bodies
               which
               press
               one
               another
               ,
               the
               heavy
               having
               more
               matter
               in
               less
               quantity
               .
               For
               when
               we
               see
               Air
               mount
               above
               Water
               ,
               and
               Fire
               above
               Air
               ,
               they
               yield
               and
               give
               place
               to
               heavier
               bodies
               ;
               as
               Oyle
               being
               in
               the
               bottom
               of
               Water
               ascends
               to
               the
               top
               ,
               not
               by
               its
               lightness
               ,
               but
               by
               the
               weight
               of
               the
               water
               which
               thrusts
               it
               up
               .
               So
               Lead
               ,
               and
               all
               other
               metals
               ,
               except
               Gold
               ,
               swim
               in
               Mercury
               ,
               to
               which
               they
               yield
               in
               gravity
               .
               For
               in
               equal
               quantities
               Gold
               weighs
               19
               ,
               Mercury
               13
               ,
               Lead
               11
               and
               ½
               ,
               Silver
               10
               and
               ⅓
               ,
               Copper
               9
               ,
               Iron
               8
               ,
               and
               Tin
               7
               and
               ½
               .
               As
               for
               the
               cause
               of
               this
               gravity
               (
               which
               ,
               some
               say
               ,
               is
               in
               heavy
               bodies
               ,
               others
               in
               their
               Centre
               ,
               to
               which
               they
               attribute
               a
               magnetical
               virtue
               )
               I
               conceive
               ,
               it
               consists
               in
               a
               reciprocal
               attraction
               of
               the
               same
               bodies
               ,
               which
               draw
               and
               are
               drawn
               ,
               and
               others
               are
               drawn
               to
               the
               inferiour
               body
               which
               attracts
               with
               all
               its
               parts
               ;
               so
               that
               bodies
               are
               carry'd
               towards
               the
               Earth
               ,
               and
               the
               Earth
               attracts
               them
               reciprocally
               ,
               as
               the
               Load-stone
               attracts
               Iron
               ,
               and
               is
               attracted
               by
               it
               .
               For
               't
               is
               evident
               that
               the
               Load-stone
               draws
               Iron
               ;
               and
               to
               prove
               that
               't
               is
               drawn
               by
               Iron
               ;
               lay
               a
               Load-stone
               in
               one
               scale
               ,
               and
               in
               the
               other
               an
               equal
               weight
               to
               it
               .
               If
               you
               apply
               Iron
               to
               the
               bottom
               of
               the
               scale
               where
               the
               Load-stone
               is
               ,
               this
               scale
               will
               raise
               up
               the
               other
               ,
               the
               Iron
               attracting
               
               the
               Load-stone
               to
               it self
               .
               On
               the
               contrary
               ,
               if
               you
               approach
               with
               the
               Iron
               over
               the
               Load-stone
               ,
               the
               scale
               wherein
               it
               is
               will
               ascend
               towards
               the
               Iron
               which
               attracts
               it
               .
               For
               whereas
               't
               is
               objected
               ,
               that
               if
               the
               Earth
               attracted
               things
               with
               all
               its
               parts
               ,
               then
               it
               would
               follow
               that
               things
               let
               down
               in
               some
               hollow
               of
               the
               Earth
               ,
               being
               attracted
               by
               the
               parts
               above
               ,
               and
               those
               below
               ,
               would
               not
               descend
               by
               reason
               of
               contrary
               attractions
               ;
               I
               answer
               ,
               that
               those
               bodies
               being
               out
               of
               their
               Centres
               ,
               the
               greatest
               and
               strongest
               part
               of
               the
               Earth
               ,
               which
               is
               towards
               the
               Centre
               ,
               would
               attract
               them
               to
               it
               ;
               the
               stronger
               prevailing
               over
               the
               weaker
               .
            
          
           
             
               II.
               Of
               Coat-armour
               .
            
             
               Upon
               the
               Second
               Point
               't
               was
               said
               ,
               That
               all
               Nations
               have
               been
               curious
               in
               inquiring
               into
               their
               own
               Antiquities
               ,
               and
               particulars
               ,
               to
               preserve
               the
               tokens
               of
               their
               Genealogy
               ;
               some
               by
               Histories
               ,
               others
               by
               the
               Images
               of
               their
               Ancestors
               ,
               as
               the
               Romans
               ;
               and
               others
               by
               conjoyning
               of
               Hieroglyphicks
               and
               Ensignes
               ,
               which
               are
               our
               Arms
               ,
               which
               have
               had
               the
               same
               fate
               as
               other
               things
               of
               the
               world
               ,
               and
               from
               very
               small
               and
               plain
               beginnings
               ,
               by
               increasing
               of
               Alliances
               ,
               have
               at
               length
               compos'd
               those
               variegated
               Scutcheons
               ,
               so
               variously
               quarter'd
               and
               counter-quarter'd
               ,
               that
               it
               hath
               been
               needful
               to
               make
               an
               Art
               ,
               call'd
               by
               the
               Latines
               Heraldica
               ,
               and
               to
               invent
               new
               words
               ,
               with
               particular
               Officers
               ,
               call'd
               Kings
               ,
               and
               Heralds
               of
               Arms
               ,
               to
               regulate
               and
               display
               them
               :
               And
               so
               many
               races
               and
               marriages
               are
               crowded
               together
               in
               the
               narrow
               extent
               of
               these
               Scutcheons
               ,
               that
               great
               rolls
               and
               long
               Histories
               can
               scarce
               explicate
               them
               at
               length
               .
               The
               Scutcheon
               which
               we
               first
               blazon
               hath
               six
               Fields
               ,
               namely
               ,
               
                 two
                 metals
              
               ,
               and
               
                 four
                 colours
              
               .
               The
               metals
               are
               ,
               Or
               and
               Argent
               ;
               the
               colours
               ,
               Azure
               ,
               (
               which
               is
               blew
               )
               Gules
               ,
               (
               which
               is
               red
               )
               Verd
               ,
               (
               which
               is
               green
               )
               and
               Sable
               ,
               (
               which
               is
               black
               )
               some
               add
               a
               fifth
               ,
               Purpure
               ,
               being
               mixt
               of
               Azure
               and
               Gules
               ,
               but
               't
               is
               little
               or
               not
               at
               all
               us'd
               in
               France
               .
               The
               English
               introduce
               two
               others
               ,
               Tennê
               which
               they
               call
               Orange
               ,
               and
               Sanguine
               ,
               which
               also
               are
               unsuall
               in
               France
               .
               Besides
               these
               colours
               ,
               thereare
               two
               Furres
               or
               sorts
               of
               Fells
               ,
               which
               adorn
               the
               Scutcheon
               ,
               Ermine
               ,
               of
               Sable
               upon
               Argent
               ;
               and
               Vair
               ,
               or
               Verry
               ,
               of
               Azure
               upon
               Argent
               ;
               and
               when
               these
               Colours
               are
               alter'd
               ,
               then
               the
               Scutcheon
               must
               be
               blazon'd
               Verry
               of
               such
               colours
               .
               Some
               Scuctheons
               have
               neither
               metals
               nor
               colours
               ,
               and
               are
               call'd
               Whiteshields
               ,
               (
               like
               those
               of
               new
               Knights
               before
               they
               have
               done
               any
               memorable
               atchievement
               ;
               of
               which
               Virgil
               speaks
               —
               
                 Plamâque
                 inglorius
                 albâ
              
               )
               wherewith
               the
               Arms
               of
               our
               Maidens
               dying
               unmarry'd
               are
               quarterd
               .
               Others
               have
               onely
               a
               small
               Scutcheon
               in
               the
               middle
               ,
               and
               this
               Scutcheon
               is
               said
               to
               be
               in
               the
               
                 fesse
                 point
              
               .
               The
               principal
               parts
               of
               these
               Scutcheons
               are
               nine
               ,
               answering
               to
               the
               parts
               of
               a
               man's
               face
               ,
               which
               may
               be
               call'd
               every
               one's
               natural
               Scutcheon
               ,
               whereinto
               are
               collected
               in
               several
               quarters
               all
               the
               titles
               of
               the
               nobility
               ,
               and
               qualities
               ,
               of
               the
               Soul.
               These
               parts
               are
               term'd
               ,
               1.
               
               The
               
                 Dexter
                 Chief
              
               ,
               which
               answers
               to
               the
               right
               
               Temple
               .
               2.
               
               The
               
                 Middle
                 Chief
              
               ,
               to
               the
               middle
               of
               the
               forehead
               .
               And
               3.
               the
               
                 Sinister
                 Chief
              
               ,
               to
               the
               left
               Temple
               .
               4.
               
               The
               
                 Honor
                 point
              
               ,
               to
               the
               root
               of
               the
               Nose
               .
               5.
               
               The
               
                 Fesse
                 point
              
               ,
               to
               the
               place
               of
               the
               Nose
               .
               6.
               
               The
               
                 Nombril
                 point
              
               ,
               to
               the
               Mouth
               .
               7.
               
               The
               
                 Dexter
                 Base
              
               ,
               to
               the
               right
               Muchato
               .
               8.
               
               The
               
                 Sinister
                 Base
              
               ,
               to
               the
               left
               .
               And
               9.
               
               The
               precise
               
                 middle
                 Base
              
               ,
               to
               the
               Chin.
               This
               Scutcheon
               is
               divided
               sometimes
               into
               sundry
               sorts
               of
               colours
               ,
               or
               metals
               .
               If
               it
               be
               divided
               
                 in
                 pale
              
               ,
               or
               perpendicularly
               ,
               't
               is
               call'd
               
                 party
                 per
                 pale
              
               ;
               if
               in
               fesse
               ,
               or
               athwart
               ,
               't
               is
               said
               
                 party
                 per
                 fesse
              
               ;
               if
               slopingly
               ,
               't
               is
               said
               
                 party
                 per
                 bende
              
               .
               Lastly
               ,
               't
               is
               quarter'd
               either
               by
               crosses
               or
               gyrons
               ,
               or
               by
               a
               Salture
               ,
               which
               is
               a
               S.
               Andrews
               Cross
               ;
               or
               else
               
                 counter
                 quarter'd
              
               ,
               when
               one
               of
               its
               quarters
               is
               again
               quarter'd
               .
               Next
               are
               to
               be
               considered
               the
               Ordinaries
               ,
               which
               are
               ,
               1.
               
               The
               Chief
               ,
               which
               is
               the
               highest
               part
               of
               the
               Scutcheon
               .
               2.
               
               The
               Pale
               ,
               which
               divides
               it
               from
               the
               Chief
               to
               the
               Base
               perpendicularly
               .
               3.
               
               The
               Fesse
               ,
               which
               cuts
               it
               athwart
               the
               Pale
               .
               4.
               
               The
               Bende
               ,
               which
               cuts
               from
               the
               right
               Angle
               to
               the
               Base
               ,
               and
               is
               a
               Cotize
               if
               it
               be
               a
               third
               part
               less
               then
               the
               Bende
               ,
               and
               a
               Battoon
               if
               it
               be
               two
               thirds
               less
               then
               a
               Cotize
               .
               5.
               
               The
               Cheveron
               .
               6.
               
               The
               Crosse.
               7.
               
               The
               Saltyre
               .
               8.
               
               The
               Gyrons
               ,
               which
               form
               eight
               Triangles
               terminating
               in
               the
               Centre
               .
               There
               are
               other
               less
               principal
               parts
               ,
               as
               the
               Flanks
               which
               divide
               it
               by
               the
               sides
               ;
               the
               Emancheures
               with
               one
               or
               more
               points
               ;
               the
               Pyle
               ,
               which
               is
               a
               great
               Isosceles
               Triangle
               revers'd
               ;
               the
               Perle
               ,
               which
               is
               a
               kind
               of
               Y
               ,
               taking
               up
               sometimes
               the
               whole
               Shield
               ;
               the
               
                 Gussets
                 ,
                 Lozanges
                 ,
                 Frets
              
               ,
               and
               such
               other
               things
               as
               are
               better
               represented
               by
               figures
               then
               by
               words
               .
               These
               Armories
               are
               sometimes
               indented
               ,
               invecked
               ,
               and
               embattail'd
               at
               their
               sides
               ;
               and
               sometimes
               they
               are
               either
               charg'd
               or
               bruis'd
               with
               sundry
               figures
               ;
               the
               former
               ,
               when
               there
               is
               but
               one
               in
               the
               middle
               ;
               charg'd
               ,
               when
               they
               are
               semé
               all
               over
               .
               A
               Border
               is
               any
               thing
               which
               surrounds
               the
               Scutcheon
               .
               Some
               Shields
               are
               cover'd
               with
               divers
               things
               ,
               diaper'd
               in
               form
               of
               broidery
               ,
               leaves
               ,
               and
               morisques
               ,
               and
               fretted
               in
               fashion
               of
               Lozanges
               and
               other
               things
               .
               The
               Changes
               are
               almost
               infinite
               ,
               there
               being
               amongst
               others
               above
               thirty
               fashions
               of
               Crosses
               ;
               the
               Patee
               ,
               which
               is
               that
               of
               Maltha
               ;
               the
               Potencee
               ,
               that
               of
               Jerusalem
               ;
               the
               fleury
               ,
               or
               flory
               ;
               the
               
                 bottony
                 ,
                 pommettie
                 ,
                 &c.
              
               
               The
               other
               more
               common
               pieces
               are
               Mascles
               ,
               a
               sort
               of
               Lozange
               voided
               ,
               whereof
               the
               middle
               is
               of
               the
               colour
               of
               the
               field
               ;
               Rustres
               ,
               which
               are
               Lozanges
               pierced
               round
               ;
               Billets
               or
               
                 Parallelograms
                 ,
                 Fusils
                 ,
                 Bezants
              
               ,
               which
               are
               figures
               of
               ancient
               Money
               ;
               Torteuxes
               ,
               which
               are
               like
               Bezants
               ,
               but
               differ
               from
               them
               ,
               inasmuch
               as
               Torteuxes
               are
               always
               of
               a
               colour
               ,
               and
               Bezants
               always
               of
               Or
               or
               Argent
               .
               As
               for
               others
               ,
               every
               thing
               in
               Nature
               fills
               the
               Shield
               ,
               and
               hath
               its
               different
               blazons
               ,
               if
               the
               colour
               of
               one
               of
               their
               parts
               be
               different
               from
               the
               whole
               .
               Amongst
               Fishes
               ,
               the
               Whale
               with
               his
               tail
               and
               teeth
               different
               is
               said
               to
               be
               fierte
               ;
               the
               Dolphin
               is
               said
               to
               be
               hauriant
               .
               Amongst
               Trees
               the
               Oak
               ,
               for
               example
               ,
               whose
               parts
               have
               different
               colours
               ,
               is
               blazon'd
               fuste
               ,
               or
               branchless
               for
               the
               wood
               ;
               
               accollé
               ,
               or
               embraced
               ,
               for
               the
               Ivy
               ,
               foliated
               and
               fructed
               .
               The
               middle
               of
               Flowers
               is
               call'd
               bottonie
               .
               Amongst
               Birds
               the
               Eagle
               and
               Gryphon
               are
               almost
               alone
               said
               to
               be
               arm'd
               ,
               that
               is
               to
               say
               ,
               beak'd
               and
               ungulated
               ;
               others
               are
               said
               to
               be
               display'd
               .
               The
               Cock
               is
               said
               to
               be
               crested
               and
               jelloped
               .
               Lyons
               ,
               amongst
               Animals
               ,
               are
               alone
               rampant
               ;
               Horses
               in
               that
               posture
               are
               said
               to
               be
               fray'd
               ;
               Bulls
               ,
               furious
               or
               mad
               .
               The
               Lyon
               shews
               but
               one
               eye
               and
               one
               ear
               ;
               the
               Leopard
               two
               ,
               and
               is
               always
               passant
               ;
               if
               he
               be
               rampant
               he
               is
               called
               
                 Leopard
                 Lyonné
              
               ;
               if
               a
               Lyon
               be
               passant
               he
               is
               called
               
                 Lyon
                 Leopardé
              
               .
               There
               are
               Lyons
               Naissant
               ,
               which
               shew
               only
               the
               head
               and
               the
               two
               fore-paws
               ;
               Issuant
               ,
               which
               shew
               only
               the
               hinder
               part
               ;
               Brochant
               ,
               or
               spreading
               over
               all
               the
               field
               ;
               Couped
               ,
               when
               one
               body
               is
               of
               two
               colours
               ;
               armed
               ,
               are
               those
               whose
               claws
               are
               of
               another
               colour
               ;
               and
               langued
               ,
               when
               the
               tongue
               is
               so
               .
               Blazon
               begins
               always
               from
               the
               dexter
               side
               of
               the
               Chief
               ;
               in
               those
               that
               are
               quarter'd
               saltyrewise
               ,
               by
               the
               chief
               .
               If
               the
               first
               and
               last
               quarter
               be
               alike
               ,
               they
               are
               blazon'd
               together
               ,
               beginning
               always
               with
               the
               field
               .
               There
               are
               little
               Scutcheons
               upon
               the
               principle
               armories
               ;
               those
               which
               are
               upon
               the
               fesse
               point
               are
               said
               to
               be
               
                 over
                 all
              
               ;
               in
               the
               chief
               and
               the
               base
               ,
               they
               are
               said
               to
               be
               entez
               or
               graffed
               ;
               and
               if
               there
               be
               any
               upon
               animals
               ,
               as
               Eagles
               or
               Lyons
               ,
               they
               are
               said
               to
               be
               charged
               ;
               and
               all
               Inescutcheons
               are
               always
               blazon'd
               last
               .
            
             
               The
               second
               said
               ,
               That
               as
               Nobility
               is
               the
               more
               esteem'd
               the
               more
               obscure
               its
               original
               is
               ;
               so
               the
               first
               Inventors
               of
               Armes
               ,
               which
               are
               the
               Badges
               of
               it
               ,
               seem
               to
               have
               affected
               obscurity
               in
               their
               terms
               ,
               to
               render
               the
               same
               more
               recommendable
               to
               the
               vulgar
               by
               being
               less
               understood
               .
               Armes
               are
               compos'd
               of
               Images
               pourtray'd
               upon
               a
               ground
               call'd
               the
               Field
               ,
               into
               which
               mens
               ambition
               hath
               introduc'd
               every
               thing
               in
               Nature
               ;
               the
               Heaven
               ,
               the
               Stars
               ,
               the
               Air
               with
               its
               Birds
               ,
               the
               Sea
               and
               its
               Fishes
               ,
               the
               Earth
               ,
               and
               whatever
               rarity
               it
               hath
               upon
               its
               surface
               and
               in
               its
               bowels
               ;
               all
               the
               parts
               of
               man
               ,
               and
               all
               the
               instruments
               of
               Arts
               ,
               especially
               those
               of
               War
               ,
               to
               which
               Armories
               owe
               their
               birth
               :
               Whence
               the
               Shield
               or
               Buckler
               hath
               been
               chosen
               to
               receive
               the
               same
               ,
               and
               to
               serve
               as
               a
               badge
               of
               Nobility
               ,
               for
               the
               distinction
               of
               Families
               .
               And
               as
               all
               Nations
               have
               preferr'd
               Valour
               before
               the
               other
               Virtues
               ,
               because
               't
               is
               most
               useful
               for
               the
               preservation
               of
               States
               ;
               so
               they
               have
               destinated
               to
               it
               Palms
               ,
               Crowns
               ,
               Triumphs
               ,
               and
               such
               other
               badges
               of
               Honour
               ;
               amongst
               which
               all
               Nations
               have
               apprehended
               something
               of
               Divinity
               in
               their
               Shields
               .
               The
               Getes
               made
               their
               solemnest
               Oaths
               upon
               them
               ;
               the
               ancient
               Germans
               ador'd
               every
               one
               his
               Shield
               and
               the
               Moon
               .
               The
               Poets
               relate
               ,
               that
               the
               fate
               of
               Troy
               lay
               in
               a
               Buckler
               which
               was
               kept
               in
               the
               Temple
               of
               their
               Goddess
               .
               A
               Buckler
               sent
               from
               Heaven
               kept
               the
               fortune
               of
               the
               Romans
               ,
               like
               to
               which
               one
               of
               their
               Kings
               caus'd
               400
               to
               be
               made
               .
               Two
               Grecian
               Captains
               disputed
               the
               possession
               of
               Achilles's
               Buckler
               .
               That
               of
               Aenaeas
               had
               graven
               upon
               it
               all
               the
               destiny
               of
               Rome
               .
               In
               brief
               ,
               
               our
               ancient
               Kings
               were
               carri'd
               upon
               a
               great
               Target
               or
               Shield
               to
               the
               solemnity
               of
               their
               Coronation
               .
               The
               highest
               of
               our
               Coins
               bears
               the
               name
               and
               figure
               of
               an
               Escu
               or
               Shield
               ;
               and
               true
               gentry
               amongst
               us
               is
               that
               of
               Esquiers
               ,
               a
               title
               drawn
               from
               Escu
               or
               a
               Shield
               .
               Which
               hinders
               not
               but
               that
               learning
               ,
               and
               management
               of
               affairs
               ,
               being
               ways
               of
               ennobling
               men
               ,
               though
               less
               frequent
               and
               more
               difficult
               ,
               deserve
               also
               to
               bear
               Arms
               ;
               as
               we
               read
               that
               Charles
               IV.
               granted
               to
               Bartolus
               ,
               the
               famous
               Civilian
               ,
               a
               Lyon
               gules
               ,
               with
               two
               tails
               ,
               in
               a
               field
               Or.
               
            
             
               The
               Third
               said
               ,
               That
               some
               Armories
               are
               commonly
               conceiv'd
               to
               have
               been
               sent
               from
               heaven
               ,
               as
               the
               Cross
               of
               Constantinople
               ,
               and
               the
               
                 Flowers
                 de
                 lys
              
               of
               France
               .
               Others
               are
               taken
               from
               memorable
               qualities
               and
               actions
               of
               Ancestors
               ,
               as
               those
               of
               Austria
               ,
               a
               Prince
               whereof
               returning
               out
               of
               battel
               cover'd
               all
               over
               with
               blood
               except
               his
               Belt
               ,
               gave
               occasion
               to
               his
               descendants
               to
               bear
               a
               
                 Fesse
                 Argent
              
               on
               a
               
                 Shield
                 gules
              
               .
               Such
               is
               the
               Cross
               of
               Savoy
               ,
               which
               the
               Christian
               Princes
               granted
               to
               one
               of
               the
               Amadei
               ,
               for
               having
               driven
               away
               the
               enemies
               from
               behind
               the
               Island
               of
               Rhodes
               ;
               and
               the
               three
               Wings
               of
               Lorrain
               ,
               because
               a
               Duke
               pierc'd
               three
               Birds
               flying
               with
               one
               arrow
               .
               Others
               have
               some
               correspondence
               or
               allusion
               to
               the
               name
               of
               the
               bearer
               ;
               as
               those
               of
               
                 Castile
                 ,
                 Leon
                 ,
                 Galicia
              
               ,
               and
               Granada
               ,
               which
               have
               a
               Castle
               ,
               a
               Lyon
               ,
               a
               Chalice
               ,
               and
               a
               Pomegranate
               .
               Others
               have
               distinctions
               for
               younger
               brothers
               ,
               as
               a
               Battoon
               in
               the
               middle
               ,
               or
               a
               Label
               with
               2
               ,
               3
               ,
               or
               more
               pendants
               in
               the
               Chief
               .
               Bastards
               commonly
               bear
               a
               
                 Battoon
                 in
                 contrebende
              
               ,
               that
               is
               ,
               coming
               from
               the
               sinister
               point
               of
               the
               Chief
               to
               the
               dexter
               of
               the
               Base
               .
               Likewise
               other
               pieces
               distinguish
               younger
               brothers
               ,
               as
               
                 Mullets
                 ,
                 Cressants
                 ,
                 &c.
              
               plac'd
               in
               the
               middle
               of
               the
               Chief
               ,
               or
               else
               at
               the
               first
               Quarter
               .
               But
               't
               is
               remarkable
               in
               blazoning
               of
               Arms
               ,
               that
               Metal
               must
               always
               be
               put
               upon
               Colour
               ,
               or
               Colour
               upon
               Metal
               ;
               only
               Godfry
               of
               Bouillon
               made
               his
               Shield
               of
               argent
               charg'd
               with
               a
               Cross
               potencé
               Or
               ,
               and
               four
               other
               Corslets
               of
               the
               same
               Metal
               .
            
             
               The
               Fourth
               said
               ,
               That
               being
               the
               injury
               of
               times
               consumes
               all
               things
               ,
               the
               Arms
               or
               Devises
               of
               Families
               hath
               been
               found
               the
               best
               monuments
               to
               preserve
               their
               memory
               through
               many
               ages
               .
               This
               gave
               occasion
               to
               our
               Gaules
               (
               for
               they
               brought
               Coat-armour
               into
               greatest
               use
               ,
               it
               being
               yet
               unknown
               to
               divers
               Nations
               )
               to
               engrave
               upon
               their
               Gates
               the
               same
               badges
               which
               distinguish'd
               them
               whilst
               they
               fought
               arm'd
               cap-a-pe
               ,
               and
               could
               not
               otherwise
               be
               known
               :
               and
               if
               it
               hapned
               that
               two
               Cavaliers
               bare
               the
               same
               Shield
               ,
               the
               one
               would
               either
               have
               the
               life
               of
               the
               other
               ,
               or
               make
               him
               alter
               his
               devise
               .
               Such
               an
               expedient
               as
               once
               agreed
               two
               Gentlemen
               ,
               who
               were
               ready
               to
               fight
               because
               both
               of
               them
               bore
               a
               Bulls
               head
               ,
               not
               always
               occurring
               ;
               for
               they
               were
               contented
               with
               this
               decision
               ,
               that
               one
               of
               them
               should
               Blazon
               his
               Coat
               with
               the
               head
               of
               a
               Bull
               ,
               and
               the
               other
               with
               the
               head
               of
               an
               Ox
               or
               Cow
               ,
               at
               his
               choice
               .
               Because
               every
               one
               was
               suffer'd
               ,
               as
               they
               are
               at
               this
               day
               abusively
               ,
               to
               chuse
               
               Arms
               to
               himself
               ;
               which
               is
               the
               cause
               that
               the
               handsomest
               Arms
               are
               the
               worst
               ,
               as
               being
               the
               newest
               ;
               because
               they
               are
               invented
               according
               to
               phancy
               .
               Whereas
               anciently
               ,
               to
               give
               Arms
               was
               one
               of
               the
               chief
               rights
               of
               Sovereignty
               ,
               and
               joyn'd
               with
               the
               power
               of
               conferring
               Knighthood
               ;
               and
               the
               advices
               of
               the
               noblest
               and
               ancientest
               Families
               were
               taken
               concerning
               the
               blazoning
               of
               them
               ,
               as
               being
               interessed
               in
               this
               novelty
               .
               And
               as
               for
               Sovereigns
               ,
               they
               chose
               the
               most
               ancient
               Arms
               they
               could
               .
               Those
               of
               France
               are
               found
               in
               the
               brain
               of
               a
               Cock
               ,
               the
               Imperial
               Eagle
               in
               the
               root
               of
               Fern
               cut
               athwart
               .
               So
               the
               figure
               of
               
                 Cheverons
                 ,
                 Torteuxes
                 ,
                 Lozenges
                 ,
                 Macles
                 ,
                 Fusils
                 ,
              
               and
               most
               other
               things
               which
               enter
               into
               the
               Field
               of
               Scutcheons
               ,
               occur
               at
               every
               turn
               ,
               and
               in
               most
               Trees
               ,
               Stones
               ,
               Fishes
               ,
               and
               other
               animals
               :
               their
               design
               being
               that
               their
               Families
               should
               appear
               not
               less
               ancient
               then
               nature
               .
               It
               remains
               to
               give
               some
               examples
               of
               particular
               Blazons
               .
            
             
               The
               King
               of
               France
               bears
               two
               Scutcheons
               ,
               The
               first
               is
               Azure
               ,
               three
               
                 Flowers
                 de
                 lys
              
               Or
               ,
               two
               in
               chief
               and
               one
               in
               point
               ;
               which
               is
               France
               .
               The
               second
               is
               Gules
               ,
               two
               Chains
               Or
               ,
               plac'd
               in
               orle
               ,
               pale
               ,
               fesse
               ,
               bende
               and
               bar
               ,
               which
               is
               Navarre
               .
               The
               Supporters
               are
               two
               Angels
               ,
               one
               on
               the
               right
               side
               cloth'd
               with
               a
               Coat
               of
               Arms
               azure
               ,
               semé
               with
               
                 Flowers
                 de
                 lys
              
               Or
               ,
               ;
               the
               other
               on
               the
               left
               ,
               clad
               with
               the
               Arms
               of
               Navarre
               .
               The
               Crest
               is
               a
               double
               
                 Flowers
                 de
                 lys
              
               .
            
             
               And
               to
               speak
               something
               of
               strangers
               ,
               without
               observing
               any
               order
               ,
               which
               would
               be
               too
               troublesome
               ;
               
                 Presbyter
                 John
              
               bears
               azure
               ,
               a
               Crucifix
               argent
               .
               The
               Turk
               bears
               Vert
               ,
               a
               Crescent
               argent
               .
               England
               bears
               gules
               ,
               three
               Leopards
               Or
               ,
               armed
               and
               langued
               azure
               .
               Hungary
               bears
               barry
               ,
               argent
               and
               gules
               ,
               of
               eight
               pieces
               .
               Arragon
               ,
               Or
               ,
               four
               pales
               gules
               .
               
                 Rhodes
                 ,
                 Malta
              
               and
               Savoy
               ,
               bear
               gules
               ,
               a
               Cross
               argent
               .
               Flanders
               ,
               Or
               ,
               a
               Lyon
               sables
               ,
               langued
               gules
               .
               
                 Artois
                 semé
              
               of
               France
               ,
               a
               lable
               of
               three
               pendants
               ,
               chastellated
               with
               Chasteaux
               Or.
               Leon
               ,
               argent
               ,
               a
               Lyon
               gules
               .
               Saxony
               ,
               barry
               ,
               Or
               and
               sable
               ,
               of
               eight
               pieces
               ,
               a
               Demy
               Crown
               or
               Crancelin
               Vert
               plac'd
               bend-wise
               .
               Bohemia
               ,
               argent
               ,
               a
               Lyon
               gules
               ,
               his
               tail
               nowed
               and
               pass'd
               in
               saltyre
               .
               Lombardy
               ,
               gules
               a
               Lyon
               Or
               ,
               armed
               and
               langued
               sable
               .
               Florence
               ,
               argent
               ,
               a
               
                 Flower
                 de
                 lys
              
               expansed
               gules
               .
               The
               great
               Cham
               of
               Tartary
               bears
               Or
               ,
               an
               Owl
               sables
               .
               Parma
               ,
               Or
               ,
               six
               
                 Flowers
                 de
                 lys
              
               azure
               .
               Sweden
               ,
               azure
               ,
               three
               Crowns
               Or
               ,
               two
               in
               chief
               ,
               and
               one
               in
               base
               .
               Denmark
               ,
               Or
               ,
               semé
               of
               Hearts
               gules
               ,
               three
               Lyons
               Leopardez
               azure
               ,
               langued
               ,
               and
               armed
               Or.
               Poland
               ,
               gules
               ,
               an
               Eagle
               argent
               ,
               beaked
               ,
               membred
               and
               crowned
               Or.
               Holland
               ,
               Or
               a
               Lyon
               gules
               .
               
                 Bavaria
                 ,
                 fuselé
              
               argent
               and
               azure
               ,
               of
               twenty
               one
               pieces
               placed
               bendwise
               .
               Ireland
               ,
               gules
               ,
               a
               Harp
               Or.
               
            
          
        
         
           
           
             CONFERENCE
             XCVIII
             .
          
           
             
               I.
               Of
               the
               causes
               of
               Contagion
               .
               II.
               Of
               the
               ways
               of
               occult
               Writing
               .
            
          
           
             
               I.
               Of
               the
               causes
               of
               Contagion
               .
            
             
               DIseases
               ,
               being
               accidents
               ,
               must
               be
               divided
               ,
               as
               other
               accidents
               ,
               by
               their
               first
               subjects
               ,
               which
               are
               the
               solid
               parts
               ,
               the
               humours
               ,
               and
               the
               spirits
               ;
               and
               by
               their
               several
               causes
               ;
               some
               of
               which
               are
               manifest
               ,
               others
               unknown
               ;
               the
               malignity
               of
               the
               causes
               which
               produce
               them
               ,
               and
               the
               manner
               whereby
               they
               act
               ,
               being
               inexplicable
               .
               Which
               diversity
               of
               causes
               depends
               upon
               those
               of
               mixtions
               ,
               which
               are
               of
               two
               sorts
               ;
               one
               ,
               of
               the
               qualities
               of
               the
               elements
               ,
               which
               makes
               the
               difference
               of
               temperaments
               ;
               the
               other
               of
               the
               elementary
               forms
               ,
               which
               being
               contrary
               only
               upon
               the
               account
               of
               their
               qualities
               ,
               when
               these
               put
               off
               their
               contrariety
               by
               alteration
               ,
               the
               forms
               easily
               become
               united
               ;
               and
               as
               amongst
               qualities
               ,
               so
               amongst
               forms
               ,
               one
               becomes
               predominant
               ,
               the
               actions
               whereof
               are
               said
               to
               proceed
               from
               an
               occult
               property
               ,
               because
               the
               form
               which
               produces
               them
               is
               unknown
               to
               us
               .
               So
               Arsenick
               and
               Hemlock
               ,
               besides
               the
               power
               which
               the
               first
               hath
               to
               heat
               ,
               and
               the
               second
               to
               refrigerate
               ,
               have
               a
               particular
               virtue
               of
               assaulting
               the
               heart
               ,
               and
               killing
               speedily
               ,
               by
               a
               property
               hitherto
               unknown
               .
               Such
               also
               are
               contagious
               and
               venomous
               diseases
               ,
               some
               whereof
               are
               caus'd
               by
               the
               inspir'd
               air
               ,
               as
               the
               Pestilence
               ,
               because
               air
               being
               absolutely
               necessary
               to
               the
               support
               of
               our
               natural
               heat
               ,
               if
               when
               it
               is
               infected
               with
               malignant
               and
               mortal
               vapours
               ,
               it
               be
               attracted
               by
               the
               mouth
               ,
               or
               the
               pores
               of
               the
               skin
               ,
               it
               corrupts
               the
               mass
               of
               the
               spirits
               ,
               as
               a
               crum
               of
               bread
               or
               other
               extraneous
               bodies
               makes
               milk
               or
               wine
               become
               sowre
               .
               Others
               infect
               by
               bodily
               contact
               ,
               as
               the
               Itch
               ,
               the
               Pox
               ,
               the
               Measles
               ,
               and
               the
               Leprosie
               .
               A
               third
               sort
               proceed
               from
               a
               venomous
               matter
               ,
               either
               communicated
               outwardly
               ,
               as
               by
               poyson
               and
               the
               biting
               of
               venomous
               beasts
               ,
               or
               generated
               in
               the
               body
               ,
               as
               it
               may
               happen
               to
               the
               blood
               ,
               black
               choler
               ,
               and
               the
               other
               humours
               being
               extravasated
               .
            
             
               The
               Second
               said
               ,
               That
               diseases
               proceed
               either
               from
               the
               corruption
               and
               vitiosity
               of
               particular
               bodies
               ,
               some
               of
               which
               are
               dispos'd
               to
               the
               Pleurisie
               ,
               others
               to
               the
               Flux
               ,
               others
               to
               the
               Colick
               ;
               call'd
               therefore
               sporadical
               ,
               or
               dispers'd
               and
               promiscuous
               diseases
               ;
               or
               else
               from
               some
               common
               vitiosity
               ,
               as
               of
               the
               air
               ,
               aliments
               ,
               waters
               ,
               winds
               ,
               or
               other
               such
               common
               cause
               ,
               whereby
               many
               come
               to
               be
               seiz'd
               upon
               by
               the
               same
               disease
               at
               the
               same
               time
               :
               so
               ,
               after
               Famines
               ,
               bad
               nourishment
               gives
               a
               great
               disposition
               to
               the
               Pestilence
               .
               These
               maladies
               are
               fix'd
               to
               a
               certain
               Country
               ,
               seldom
               extending
               beyond
               it
               ;
               as
               the
               Leprosie
               to
               the
               Jews
               ,
               the
               Kings
               Evil
               to
               the
               Spaniards
               ,
               Burstenness
               to
               Narbon
               ,
               
               the
               Colick
               to
               Poitou
               ,
               the
               Phthisick
               to
               the
               Portugals
               ,
               the
               Pox
               to
               the
               Indians
               call'd
               by
               them
               Apua
               ,
               and
               brought
               by
               the
               Spaniards
               into
               Europe
               ;
               and
               such
               other
               diseases
               familiar
               to
               some
               particular
               Country
               ,
               and
               call'd
               Endemial
               .
               Or
               else
               they
               are
               Epidemical
               ,
               and
               not
               ty'd
               to
               a
               certain
               region
               ,
               but
               produc'd
               by
               other
               external
               causes
               ,
               as
               pestilential
               and
               contagious
               diseases
               ;
               which
               (
               again
               )
               are
               either
               extraordinary
               ,
               as
               the
               Sweating-sickness
               of
               England
               ,
               the
               Coqueluche
               ,
               which
               was
               a
               sort
               of
               destillation
               ;
               or
               ordinary
               ,
               which
               manifest
               themselves
               by
               purple
               spots
               ,
               carbuncles
               ,
               and
               buboes
               .
               But
               as
               the
               causes
               of
               the
               Small-pox
               and
               Measles
               are
               chiefly
               born
               within
               us
               ,
               being
               produc'd
               of
               the
               maternal
               blood
               attracted
               in
               the
               womb
               ,
               and
               cast
               forth
               by
               nature
               when
               become
               more
               strong
               ,
               so
               though
               the
               seeds
               of
               contagious
               diseases
               may
               come
               from
               without
               ,
               yet
               they
               are
               commonly
               within
               our selves
               .
            
             
               The
               Third
               said
               ,
               That
               Contagion
               is
               the
               communication
               of
               a
               disease
               from
               one
               body
               to
               another
               ;
               the
               most
               violent
               so
               communicable
               is
               the
               Pestilence
               ,
               which
               is
               defin'd
               a
               most
               acute
               ,
               contagious
               ,
               venomous
               and
               mortal
               Fever
               ,
               accompani'd
               with
               purple
               spots
               ,
               Buboes
               and
               Carbuncles
               .
               'T
               is
               properly
               a
               species
               of
               a
               Fever
               ,
               being
               a
               venomous
               and
               contra-natural
               heat
               kindled
               in
               the
               heart
               ,
               manifesting
               it self
               by
               a
               high
               ,
               frequent
               ,
               and
               unequal
               pulse
               ,
               except
               when
               nature
               yields
               at
               first
               to
               the
               violence
               and
               malignity
               of
               the
               disease
               ,
               and
               then
               the
               pulse
               is
               slow
               ,
               small
               and
               languishing
               ,
               but
               always
               unequal
               and
               irregular
               .
               Oftentimes
               it
               kills
               the
               first
               or
               second
               day
               ;
               scarce
               passes
               to
               the
               seventh
               ,
               if
               it
               be
               simple
               and
               legitimate
               ;
               but
               when
               't
               is
               accompani'd
               with
               putrefaction
               ,
               it
               reaches
               sometimes
               to
               the
               fourteenth
               .
               It
               s
               malignity
               appears
               in
               its
               not
               yielding
               to
               ordinary
               remedies
               which
               operate
               by
               their
               first
               qualities
               ,
               but
               only
               to
               medicaments
               which
               act
               by
               occult
               properties
               ;
               an
               argument
               that
               the
               cause
               of
               these
               diseases
               is
               so
               too
               .
               Now
               four
               things
               are
               here
               to
               be
               consider'd
               ,
               1.
               
               That
               which
               is
               communicated
               .
               2.
               
               The
               body
               which
               communicates
               the
               same
               .
               3.
               
               That
               to
               which
               it
               is
               communicated
               .
               4.
               
               The
               medium
               through
               which
               the
               same
               is
               done
               .
               A
               thing
               communicated
               against
               nature
               ,
               is
               either
               the
               disease
               ,
               or
               the
               cause
               of
               the
               disease
               ,
               or
               the
               symptom
               .
               Here
               't
               is
               the
               cause
               of
               the
               disease
               ,
               which
               is
               either
               corporeal
               or
               incorporeal
               .
               The
               incorporeal
               ,
               in
               my
               opinion
               ,
               are
               the
               malignant
               influences
               of
               the
               Stars
               ,
               as
               of
               Mars
               and
               
                 Saturn
                 ▪
              
               and
               during
               Comets
               and
               Eclipses
               .
               For
               since
               their
               benigne
               influences
               preserve
               motion
               and
               life
               in
               all
               things
               of
               the
               world
               ;
               by
               the
               reason
               of
               contraries
               ,
               the
               malignity
               of
               the
               same
               aspects
               may
               be
               the
               cause
               of
               the
               diseases
               and
               irregularities
               which
               we
               behold
               in
               it
               .
               The
               corporeal
               cause
               must
               be
               moveable
               ,
               an
               humour
               ,
               a
               vapour
               ,
               or
               a
               spirit
               ;
               which
               malignant
               evaporations
               kill
               oftentimes
               without
               any
               sign
               of
               putrefaction
               ;
               or
               if
               there
               be
               any
               ,
               it
               proceeds
               not
               from
               the
               corruption
               of
               the
               humours
               ,
               but
               from
               the
               oppression
               and
               suffocation
               of
               the
               natural
               heat
               by
               those
               malignant
               vapours
               ;
               and
               then
               the
               humours
               being
               destitute
               of
               the
               natural
               heat
               ,
               and
               of
               that
               of
               the
               spirits
               which
               
               preserv'd
               them
               ,
               turn
               into
               poyson
               .
               There
               must
               be
               some
               proportion
               between
               the
               body
               which
               communicates
               this
               vapour
               and
               that
               which
               receives
               it
               ;
               but
               the
               same
               is
               unknown
               to
               us
               ;
               and
               this
               proportion
               is
               the
               cause
               that
               some
               Contagions
               seise
               only
               upon
               some
               animals
               ,
               as
               Horses
               ▪
               Dogs
               ,
               and
               Cattle
               ;
               others
               upon
               Men
               alone
               ,
               Children
               ,
               Women
               ,
               old
               Men
               ,
               Women
               with
               Child
               and
               their
               burthens
               ;
               others
               seize
               only
               upon
               certain
               parts
               ,
               as
               the
               Itch
               is
               communicated
               only
               to
               the
               skin
               ,
               the
               Phthisick
               to
               the
               Lungs
               ,
               the
               Ophthalmia
               to
               the
               eyes
               ,
               and
               not
               to
               the
               other
               parts
               .
               The
               medium
               of
               this
               communication
               is
               the
               air
               ,
               which
               being
               rare
               and
               spongy
               is
               very
               susceptible
               of
               such
               qualities
               ,
               which
               it
               easily
               transmits
               by
               its
               mobility
               .
               And
               these
               qualities
               happen
               to
               it
               ,
               either
               extrinsecally
               ,
               as
               from
               faetid
               and
               venomous
               vapours
               and
               fumes
               exhal'd
               from
               carrion
               ,
               marshes
               ,
               impurities
               ,
               and
               openings
               of
               the
               ground
               by
               Earth-quakes
               ,
               which
               are
               frequently
               follow'd
               by
               the
               Pestilence
               ;
               or
               else
               they
               arise
               in
               the
               Air
               it self
               ,
               in
               which
               vapours
               may
               acquire
               a
               pestilential
               malignity
               ,
               of
               which
               a
               hot
               and
               moist
               intemperature
               is
               very
               susceptible
               .
            
             
               The
               Fourth
               said
               ,
               That
               the
               Pestilence
               is
               found
               indifferently
               in
               all
               seasons
               ,
               climates
               ,
               sexes
               ,
               ages
               ,
               and
               persons
               ;
               which
               argues
               that
               its
               proximate
               cause
               is
               not
               the
               corruption
               of
               the
               humors
               ,
               and
               intemperature
               of
               the
               first
               qualities
               .
               Otherwise
               the
               Pestilence
               should
               be
               as
               other
               diseases
               ,
               whereof
               some
               are
               hot
               ,
               others
               cold
               ,
               and
               be
               cur'd
               likewise
               by
               contrary
               qualities
               .
               Besides
               ,
               the
               Spirits
               being
               igneous
               cannot
               be
               corrupted
               ,
               and
               the
               corruption
               observ'd
               sometimes
               in
               the
               humors
               is
               not
               essential
               to
               the
               Pestilence
               ,
               but
               onely
               accidental
               ,
               and
               however
               but
               an
               antecedent
               cause
               .
               For
               if
               putrefaction
               were
               the
               conjunct
               cause
               ,
               then
               putrid
               Fevers
               and
               the
               Gangrene
               ,
               which
               is
               a
               total
               putrefaction
               ,
               should
               be
               contagious
               .
               Wherefore
               it
               appears
               that
               the
               cause
               of
               this
               diseases
               are
               as
               occult
               as
               its
               effects
               are
               sensible
               ;
               and
               that
               't
               is
               chiefly
               in
               this
               kind
               of
               malady
               that
               't
               is
               to
               be
               inquir'd
               ,
               as
               Hippocrates
               speaks
               ,
               whether
               there
               be
               not
               something
               divine
               .
               Which
               we
               are
               not
               to
               understand
               ,
               as
               he
               doth
               ,
               concerning
               what
               proceeds
               from
               the
               Air
               ;
               seeing
               God
               threatens
               ,
               in
               
                 Ezechiel
                 ,
                 to
                 cause
                 the
                 third
                 part
                 of
                 his
                 people
                 to
                 dye
                 of
                 the
                 Pestilence
              
               ;
               as
               in
               one
               night
               he
               caus'd
               all
               the
               first
               born
               of
               Egypt
               to
               perish
               ;
               and
               in
               three
               dayes
               ,
               under
               David
               ,
               seventy
               thousand
               Israelites
               .
            
             
               The
               Fifth
               said
               ,
               That
               to
               attribute
               the
               cause
               of
               the
               Pestilence
               to
               putrefaction
               ,
               without
               assigning
               the
               degree
               of
               it
               ,
               is
               to
               say
               nothing
               more
               then
               to
               recur
               to
               the
               properties
               of
               substance
               ,
               and
               less
               then
               to
               seek
               it
               in
               the
               divine
               Divine
               Justice
               ;
               these
               terms
               manifesting
               our
               ignorance
               ,
               rather
               then
               the
               thing
               inquir'd
               .
               Moreover
               ,
               the
               signes
               of
               this
               malady
               are
               all
               equivocal
               ,
               and
               common
               to
               other
               diseases
               ,
               yea
               ,
               oftentimes
               contrary
               one
               to
               another
               ;
               in
               some
               a
               pulse
               is
               violent
               ,
               bleeding
               at
               the
               nose
               ,
               thirst
               ,
               the
               tongue
               dry
               and
               black
               ,
               delirations
               ,
               purple
               spots
               ,
               and
               buboes
               ;
               in
               others
               ▪
               a
               small
               pulse
               ,
               vomiting
               ,
               tongue
               yellow
               ,
               livid
               ,
               and
               sleepiness
               .
               And
               some
               sick
               are
               cur'd
               by
               remedies
               which
               kill
               others
               ,
               as
               by
               
               Vomits
               ,
               Purges
               ,
               and
               bleeding
               .
               Even
               of
               Sudorificks
               ,
               the
               most
               sutable
               to
               this
               disease
               ,
               some
               are
               temperate
               ,
               and
               others
               hor.
               So
               that
               't
               is
               no
               wonder
               if
               a
               disease
               so
               irregular
               ,
               being
               known
               to
               us
               onely
               by
               the
               relation
               of
               people
               ,
               oftimes
               ignorant
               ,
               the
               skilful
               being
               unwilling
               to
               venture
               themselves
               ,
               makes
               such
               havock
               ,
               since
               the
               small
               pox
               and
               other
               diseases
               would
               make
               no
               less
               ,
               though
               possibly
               in
               longer
               time
               ,
               if
               they
               were
               as
               little
               understood
               .
            
          
           
             
               II.
               Of
               the
               wayes
               of
               occult
               writing
               .
            
             
               Upon
               the
               Second
               Point
               't
               was
               said
               ,
               That
               the
               Ancients
               deservedly
               reckon'd
               secrecie
               amongst
               their
               fabulous
               Deities
               ,
               under
               the
               name
               of
               Harpocrates
               the
               God
               of
               silence
               ,
               since
               't
               is
               not
               onely
               ,
               as
               the
               Poet
               saith
               ,
               the
               God
               of
               the
               master
               of
               Gods
               ,
               that
               is
               ,
               Love
               ,
               but
               the
               Governour
               of
               the
               mysteries
               of
               Religion
               ,
               the
               Guardian
               of
               Civil
               Society
               ;
               and
               ,
               as
               the
               Philosopher
               speaks
               ,
               the
               God
               of
               the
               publick
               and
               private
               Fortune
               ,
               which
               is
               maintain'd
               by
               secrecie
               ,
               the
               Soul
               of
               the
               state
               and
               business
               ;
               whence
               cyphers
               ,
               and
               occult
               ways
               of
               writing
               took
               their
               birth
               .
               The
               Hebrews
               were
               the
               first
               that
               practis'd
               cyphers
               ,
               of
               which
               they
               had
               six
               sorts
               ;
               L'Etbah
               ,
               by
               transposition
               of
               Letters
               ;
               Themurah
               ,
               by
               their
               commutation
               ;
               Ziruph
               ,
               by
               combination
               and
               changing
               of
               their
               power
               ;
               Ghilgal
               ,
               by
               changing
               of
               their
               numeral
               quotitié
               ;
               Notariaszon
               ,
               putting
               one
               Letter
               or
               one
               Syllable
               for
               a
               word
               ;
               and
               Gematry
               ,
               which
               is
               an
               equivalence
               of
               measures
               and
               proportions
               .
               But
               these
               sorts
               of
               cyphers
               have
               been
               found
               too
               troublesome
               and
               equivocal
               ,
               and
               besides
               ,
               more
               recreative
               then
               solid
               .
               The
               truncheon
               encompassed
               with
               a
               thong
               ,
               which
               was
               the
               Laconick
               Scytale
               ,
               the
               cypher
               of
               the
               Lacedaemonians
               ;
               that
               of
               
                 Julius
                 Caesar
                 ▪
              
               who
               put
               D
               for
               A
               ,
               and
               E
               for
               B
               ,
               and
               so
               of
               the
               other
               Letters
               ,
               and
               the
               odd
               figures
               given
               by
               others
               to
               the
               twenty
               four
               Letters
               ,
               are
               too
               gross
               to
               be
               well
               conceal'd
               .
               The
               Dactylogie
               of
               Beda
               is
               pretty
               ,
               whereby
               we
               speak
               as
               nimbly
               with
               the
               fingers
               as
               with
               the
               tongue
               ,
               taking
               the
               five
               fingers
               of
               one
               hand
               for
               Vowels
               ,
               and
               the
               several
               positions
               of
               the
               other
               for
               Consonants
               .
               But
               it
               can
               be
               us'd
               onely
               in
               presence
               .
               They
               talk
               also
               of
               the
               same
               way
               by
               bells
               ,
               trumpets
               ,
               arquebuses
               ,
               fires
               ,
               torches
               ,
               and
               other
               such
               means
               ;
               but
               because
               they
               depend
               on
               the
               sight
               and
               the
               hearing
               ,
               which
               act
               at
               a
               certain
               distance
               ,
               they
               cannot
               be
               useful
               in
               all
               cases
               .
               The
               transmission
               of
               thoughts
               and
               spirits
               contriv'd
               by
               Trithemius
               and
               Agrippa
               ,
               and
               that
               invention
               of
               quadrants
               ,
               whereby
               some
               have
               phancy'd
               it
               possible
               to
               speak
               at
               any
               distance
               by
               help
               of
               a
               Load-stone
               ,
               are
               as
               ridiculous
               as
               that
               of
               Pythagoras
               ,
               to
               write
               with
               blood
               on
               a
               Looking-glass
               ,
               and
               reflect
               the
               same
               upon
               the
               face
               of
               the
               Moon
               .
               For
               besides
               ,
               that
               the
               Moon
               is
               not
               alwayes
               in
               a
               fit
               position
               ,
               could
               a
               fit
               glass
               be
               found
               ;
               the
               writing
               would
               not
               be
               secret
               ,
               because
               that
               Luminary
               is
               expos'd
               to
               the
               Eyes
               of
               all
               the
               world
               .
               No
               cypher
               is
               comparable
               to
               that
               of
               writing
               when
               't
               is
               well
               contriv'd
               ;
               to
               which
               purpose
               they
               make
               use
               of
               keys
               to
               cypher
               upon
               the
               Alphabets
               ,
               which
               are
               infinite
               ,
               depending
               upon
               every
               one's
               phancy
               ;
               being
               sometimes
               either
               one
               Letter
               ,
               or
               one
               word
               ,
               or
               altering
               in
               the
               same
               discourse
               
               and
               at
               every
               word
               .
               Sometimes
               they
               divide
               the
               discourse
               ,
               and
               one
               half
               serves
               for
               a
               key
               to
               the
               other
               ;
               sometimes
               they
               put
               key
               upon
               key
               ,
               and
               cypher
               the
               key
               it self
               with
               other
               keys
               .
               They
               put
               Naughts
               at
               the
               end
               of
               words
               to
               distinguish
               them
               ,
               or
               every
               where
               amongst
               the
               Letters
               to
               deceive
               the
               Decypherer
               ,
               and
               under
               these
               they
               cypher
               another
               hidden
               sense
               by
               other
               keys
               ;
               yea
               ,
               they
               insert
               other
               Naughts
               amongst
               them
               for
               a
               third
               sense
               ,
               or
               to
               cause
               more
               difficulty
               .
               Some
               make
               use
               of
               numbers
               ,
               abridge
               or
               multiply
               the
               Alphabet
               ,
               and
               prepare
               tables
               wherein
               they
               put
               three
               Letters
               for
               one
               .
               In
               fine
               ,
               humane
               wit
               hath
               left
               nothing
               unattempted
               for
               the
               concealment
               of
               thoughts
               under
               the
               veil
               of
               cyphers
               ;
               of
               which
               ,
               the
               most
               perfect
               are
               those
               which
               seem
               not
               to
               be
               such
               ,
               hiding
               under
               a
               known
               sense
               ,
               and
               an
               intelligible
               discourse
               ,
               an
               other
               sense
               unknown
               to
               all
               others
               besides
               the
               correspondents
               ;
               such
               is
               that
               of
               Trithemius
               ,
               by
               those
               three
               hundred
               seventy
               five
               Alphabets
               of
               significative
               words
               ,
               each
               expressing
               one
               single
               Letter
               .
            
             
               The
               Second
               said
               ,
               All
               the
               several
               wayes
               of
               occult
               writing
               depend
               either
               upon
               the
               matter
               or
               the
               form
               .
               To
               the
               first
               belong
               the
               sending
               of
               Swallows
               ,
               Pigeons
               ,
               or
               other
               birds
               ,
               as
               also
               the
               inventions
               of
               writing
               with
               Salt
               Armoniack
               ,
               Alumn
               ,
               Camphire
               ,
               and
               Onyon
               ,
               which
               appear
               onely
               at
               the
               fire
               .
               The
               formal
               depends
               upon
               cyphers
               ,
               which
               are
               fram'd
               either
               by
               the
               fiction
               of
               Characters
               ,
               or
               by
               their
               commutation
               ,
               using
               three
               or
               four
               Letters
               to
               write
               every
               thing
               ,
               with
               some
               dashes
               or
               aspirations
               ,
               which
               yet
               may
               be
               easily
               decypher'd
               ,
               by
               reason
               of
               the
               frequent
               repetition
               of
               the
               Vowels
               ;
               and
               those
               which
               are
               thought
               impossible
               to
               be
               discover'd
               ,
               are
               commonly
               subject
               to
               great
               ambiguities
               ,
               and
               so
               are
               dangerous
               .
            
             
               The
               Third
               said
               ,
               Of
               the
               three
               Authors
               which
               have
               writ
               concerning
               this
               matter
               ,
               
                 Baptista
                 Porta
              
               teaches
               rather
               to
               decypher
               then
               to
               cypher
               ,
               and
               all
               his
               inventions
               are
               little
               secrets
               ,
               as
               to
               write
               with
               Alumn
               .
               Those
               of
               Trithemius
               are
               very
               gross
               ,
               of
               which
               nevertheless
               he
               hath
               compos'd
               three
               Books
               ,
               the
               two
               first
               intelligible
               enough
               ,
               but
               the
               third
               so
               obscure
               ,
               and
               promising
               so
               many
               miracles
               ,
               that
               Bellarmine
               ,
               and
               many
               others
               thought
               it
               full
               of
               Sorceries
               ,
               which
               yet
               are
               nothing
               but
               the
               same
               secrets
               mention'd
               in
               the
               two
               foregoing
               Books
               ,
               but
               hid
               under
               more
               suspicious
               words
               ;
               amongst
               which
               that
               of
               the
               Spirit
               ,
               which
               is
               very
               frequent
               ,
               signifies
               the
               Alphabet
               or
               the
               Key
               of
               the
               Secret
               ,
               and
               to
               look
               under
               a
               stone
               and
               take
               thence
               a
               charme
               which
               the
               Spirit
               left
               there
               ,
               or
               to
               invoke
               the
               same
               Spirit
               ,
               signifies
               that
               you
               must
               go
               and
               take
               from
               under
               a
               stone
               agreed
               upon
               the
               cypher'd
               letter
               ,
               and
               decipher
               it
               by
               the
               same
               alphabet
               upon
               which
               it
               was
               cypher'd
               .
               Vigenarius
               spends
               half
               his
               Book
               in
               speaking
               of
               the
               Cabala
               of
               the
               Jews
               ,
               and
               the
               Caldeans
               ,
               and
               the
               other
               half
               in
               many
               Alphabets
               of
               all
               sorts
               ,
               with
               Key
               and
               without
               :
               he
               hath
               indeed
               abundance
               of
               Cyphers
               which
               seem
               undecypherable
               ,
               which
               he
               makes
               to
               depend
               on
               three
               differences
               .
               1.
               
               On
               the
               form
               of
               
               Characters
               ,
               which
               comprehends
               several
               figures
               ,
               lines
               ,
               and
               colours
               .
               2.
               
               On
               their
               order
               and
               situation
               ;
               but
               changing
               the
               Alphabet
               almost
               infinite
               ways
               .
               3.
               
               On
               their
               value
               and
               power
               ,
               giving
               such
               signification
               to
               one
               letter
               or
               character
               as
               you
               please
               :
               All
               which
               are
               easily
               known
               for
               cyphers
               .
               The
               second
               condition
               of
               a
               cypher
               ,
               and
               which
               follows
               that
               of
               secresie
               ,
               being
               not
               to
               appear
               such
               ;
               the
               least
               suspicion
               causing
               the
               stopping
               of
               the
               paper
               ,
               and
               so
               rendring
               it
               unprofitable
               to
               the
               writer
               ;
               which
               has
               given
               occasion
               to
               some
               to
               cover
               characters
               drawn
               in
               oyl
               with
               something
               that
               might
               be
               wash'd
               off
               ,
               besides
               other
               such
               inventions
               to
               take
               away
               suspicion
               ;
               such
               as
               that
               of
               having
               two
               Books
               of
               the
               same
               impression
               ,
               and
               under
               pretext
               of
               sending
               Tables
               of
               Astrology
               ,
               or
               Merchants
               Bills
               ,
               to
               design
               by
               cyphers
               the
               letter
               of
               the
               Book
               which
               you
               mean
               to
               express
               ,
               the
               first
               cypher
               signifying
               the
               fourth
               page
               ,
               the
               second
               the
               fourth
               line
               ,
               and
               the
               third
               the
               fourth
               letter
               of
               that
               line
               ,
               which
               you
               would
               denote
               .
            
          
        
         
           
             CONFERENCE
             XCIX
             .
          
           
             
               I.
               Of
               
                 Ignes
                 fatui
              
               .
               II.
               Of
               Eunuchs
               .
            
          
           
             
               I.
               Of
               
                 Ignes
                 fatui
              
               .
            
             
               'T
               Is
               a
               question
               whether
               't
               would
               be
               more
               advantageous
               to
               mans
               contentment
               to
               be
               ignorant
               of
               nothing
               ,
               since
               then
               he
               would
               admire
               nothing
               ,
               which
               is
               one
               of
               his
               greatest
               pleasures
               .
               Hence
               a
               Peasant
               beholding
               a
               flake
               of
               fire
               following
               him
               ,
               or
               going
               before
               him
               in
               the
               night
               time
               ,
               will
               be
               otherwise
               ravish'd
               with
               it
               then
               a
               Philosopher
               ,
               who
               knows
               or
               thinks
               he
               knows
               the
               cause
               of
               it
               ;
               there
               being
               little
               difference
               herein
               ,
               as
               to
               our
               satisfaction
               .
               They
               conceive
               it
               to
               be
               an
               unctuous
               exhalation
               ,
               apt
               to
               be
               inflam'd
               ,
               like
               the
               fatty
               steam
               of
               a
               Candle
               newly
               put
               out
               ,
               which
               instantly
               conveighs
               down
               the
               neighbouring
               light
               to
               seek
               its
               aliment
               :
               But
               the
               same
               example
               shews
               us
               ,
               that
               fire
               very
               suddenly
               devours
               its
               aliment
               when
               it
               is
               subtile
               and
               thin
               :
               So
               that
               if
               a
               fire
               of
               straw
               ,
               which
               is
               much
               more
               material
               then
               an
               exhalation
               ,
               vanishes
               so
               quickly
               that
               we
               express
               the
               most
               transient
               momentary
               things
               thereby
               ,
               how
               can
               a
               far
               thinner
               exhalation
               keep
               this
               foolish
               fire
               so
               long
               ?
               which
               ,
               besides
               ,
               burns
               not
               ,
               as
               appears
               by
               its
               sticking
               innoxiously
               upon
               the
               hair
               of
               men
               and
               manes
               of
               horses
               ;
               and
               yet
               Aqua-vitae
               never
               so
               well
               rectified
               will
               singe
               the
               hair
               ,
               as
               was
               sometimes
               verified
               to
               the
               great
               prejudice
               of
               one
               of
               our
               Kings
               ;
               which
               would
               make
               me
               think
               ,
               that
               as
               all
               fire
               is
               not
               luminous
               (
               as
               a
               hot
               dunghil
               burns
               your
               finger
               ,
               and
               fire
               excited
               by
               motion
               burns
               much
               more
               without
               blazing
               )
               so
               there
               are
               some
               lights
               which
               are
               not
               igneous
               ,
               as
               in
               Heaven
               the
               Stars
               ,
               and
               in
               Earth
               some
               rotten
               woods
               ,
               certain
               fishes
               ,
               worms
               ,
               eyes
               ,
               flesh
               of
               animals
               ,
               and
               other
               more
               such
               subjects
               ,
               which
               cannot
               be
               more
               
               susceptible
               of
               those
               lights
               which
               burn
               not
               ,
               then
               the
               Air
               which
               is
               the
               prime
               diaphanous
               body
               ,
               and
               consequently
               most
               capable
               of
               receiving
               them
               ;
               although
               possibly
               we
               cannot
               truly
               know
               what
               temper
               the
               Air
               must
               acquire
               to
               become
               luminous
               ,
               no
               more
               then
               what
               is
               fit
               for
               it
               in
               other
               subjects
               ,
               For
               to
               attribute
               the
               cause
               thereof
               to
               purity
               or
               simplicity
               ,
               signifies
               little
               ;
               for
               earth
               and
               ashes
               are
               more
               simple
               then
               the
               flesh
               ,
               or
               other
               part
               ,
               dead
               or
               living
               ,
               of
               an
               Animal
               ;
               and
               yet
               this
               shines
               ,
               and
               those
               not
               .
            
             
               The
               Second
               said
               ,
               That
               these
               fires
               may
               be
               referr'd
               to
               four
               sorts
               .
               The
               first
               resemble
               falling
               Stars
               or
               lighted
               Torches
               ,
               which
               Plutarch
               saith
               were
               seen
               to
               fall
               upon
               Pompey's
               Camp
               the
               eve
               before
               the
               Battle
               of
               Pharsalia
               .
               The
               second
               is
               that
               kind
               of
               flame
               which
               has
               appear'd
               upon
               the
               heads
               of
               some
               ,
               as
               of
               Ascanius
               in
               Virgil
               ,
               and
               of
               
                 Servius
                 Hostilius
              
               ;
               which
               was
               an
               omen
               to
               them
               of
               Royalty
               .
               The
               third
               are
               those
               which
               appear
               at
               Sea
               about
               the
               Masts
               and
               Shrouds
               of
               the
               Ships
               ,
               named
               by
               the
               Ancient
               ,
               Castor
               and
               Pollux
               when
               they
               are
               two
               ,
               and
               when
               but
               one
               ,
               Helena
               ;
               and
               by
               the
               Moderns
               ,
               the
               fire
               of
               S.
               Elme
               .
               The
               last
               are
               those
               which
               are
               seen
               in
               the
               Country
               in
               the
               night
               time
               ,
               and
               are
               thought
               to
               drive
               or
               draw
               Travellers
               into
               precipices
               .
               As
               for
               the
               first
               ,
               't
               is
               certain
               that
               the
               same
               exhalation
               which
               makes
               Comets
               in
               the
               highest
               Region
               of
               the
               Air
               ,
               and
               Thunders
               in
               the
               middlemost
               ,
               is
               also
               the
               matter
               of
               these
               falling
               Stars
               ,
               and
               being
               rais'd
               in
               small
               quantity
               from
               the
               earth
               is
               condens'd
               by
               the
               cold
               of
               the
               middle
               Region
               ,
               where
               finding
               no
               cloud
               strong
               enough
               to
               uphold
               it
               ,
               't
               is
               inflam'd
               by
               the
               antiperistasis
               of
               its
               contrary
               ,
               or
               the
               swift
               motion
               of
               its
               fall
               ,
               by
               reason
               of
               its
               great
               heat
               and
               siccity
               .
               And
               as
               they
               proceed
               from
               the
               same
               cause
               as
               dry
               winds
               do
               ,
               so
               they
               presage
               winds
               and
               drought
               ▪
               especially
               in
               that
               quarter
               from
               whence
               they
               fall
               .
               But
               as
               for
               the
               other
               sorts
               ,
               I
               conceive
               they
               are
               only
               lights
               ,
               and
               not
               fires
               :
               For
               the
               Air
               being
               transparent
               ,
               and
               the
               first
               subject
               of
               Whiteness
               ,
               as
               Aristotle
               saith
               ,
               hath
               likewise
               in
               it self
               some
               radical
               light
               ,
               which
               is
               sustein'd
               by
               that
               of
               the
               Stars
               which
               shine
               in
               the
               night
               .
               And
               this
               whiteness
               of
               the
               Air
               is
               prov'd
               by
               the
               appearance
               of
               it
               when
               t
               is
               enclos'd
               in
               moist
               bodies
               ,
               as
               in
               froth
               ,
               snow
               ,
               and
               crystal
               ;
               which
               whitness
               is
               very
               symbolical
               to
               light
               ,
               which
               it
               preserves
               and
               congregates
               ,
               as
               is
               seen
               by
               the
               same
               snow
               in
               a
               very
               dark
               night
               :
               Yea
               ,
               to
               speak
               plainly
               ,
               whiteness
               is
               nothing
               else
               but
               light
               extinct
               ,
               luminous
               bodies
               appearing
               white
               neer
               a
               greater
               light
               ,
               and
               white
               luminous
               in
               darkness
               .
               So
               't
               is
               possible
               that
               the
               thinner
               parts
               of
               the
               Air
               being
               inclos'd
               in
               these
               unctuous
               vapours
               ,
               they
               appear
               enlightned
               and
               shining
               ,
               as
               well
               by
               reason
               of
               the
               condensation
               of
               its
               body
               as
               the
               inequality
               of
               its
               surfaces
               ;
               like
               a
               diamond
               cut
               into
               several
               facets
               ;
               or
               as
               the
               Stars
               appear
               luminous
               only
               by
               being
               the
               denser
               parts
               of
               their
               Orbs.
               And
               this
               kind
               of
               light
               has
               been
               seen
               upon
               the
               heads
               of
               children
               ,
               whose
               moister
               brain
               exhal'd
               a
               vapour
               proper
               for
               it
               ;
               such
               also
               as
               that
               is
               which
               forms
               the
               Will-i'th'-Wisp
               ,
               which
               may
               also
               proceed
               from
               the
               reflection
               of
               
               the
               Star-light
               from
               the
               Sea
               ,
               or
               Rocks
               :
               For
               ,
               That
               two
               of
               these
               fires
               bode
               good
               to
               Seamen
               ,
               and
               one
               ill
               ,
               is
               but
               one
               of
               the
               superstitions
               of
               Antiquity
               ;
               unless
               you
               think
               that
               the
               greater
               number
               of
               fires
               argues
               greater
               purity
               of
               the
               Air
               ,
               and
               consequently
               less
               fear
               of
               tempest
               .
            
             
               The
               Third
               said
               ,
               He
               accounted
               the
               common
               opinion
               more
               solid
               ,
               which
               teacheth
               two
               material
               principles
               of
               all
               Meteors
               ,
               Vapour
               and
               Exhalation
               ;
               but
               one
               and
               the
               same
               efficient
               ,
               the
               heat
               of
               the
               Sun
               ,
               which
               lifts
               the
               thinner
               parts
               of
               the
               water
               in
               a
               vapour
               ,
               and
               those
               of
               the
               earth
               in
               an
               exhalation
               ;
               the
               former
               hot
               and
               moist
               ,
               the
               latter
               hot
               and
               dry
               ,
               borrowing
               their
               heat
               from
               an
               extraneous
               heat
               ;
               but
               vapour
               hath
               humidity
               from
               the
               water
               ,
               and
               exhalation
               siccity
               from
               the
               earth
               ;
               yet
               this
               siccity
               must
               be
               joyn'd
               with
               some
               unctuosity
               to
               admit
               the
               heat
               ,
               which
               acts
               not
               upon
               bodies
               destitute
               of
               all
               humidity
               ,
               as
               the
               driest
               ashes
               are
               not
               alter'd
               by
               the
               hottest
               fire
               .
               The
               driest
               and
               least
               unctuous
               of
               these
               Exhalations
               are
               in
               the
               middle
               Region
               transform'd
               into
               winds
               and
               tempests
               ,
               in
               the
               entrails
               of
               the
               earth
               they
               cause
               Earth-quakes
               ;
               and
               if
               they
               be
               somewhat
               more
               unctuous
               they
               make
               subterranean
               fires
               ;
               in
               the
               upper
               Region
               they
               form
               Comets
               ,
               and
               in
               the
               lower
               our
               
                 Ignes
                 fatui
              
               ,
               which
               are
               different
               ,
               according
               to
               the
               divers
               coition
               of
               their
               matter
               ,
               in
               length
               ,
               breadth
               ,
               or
               circularly
               ;
               whence
               comes
               the
               difference
               of
               these
               Meteors
               call'd
               falling
               Stars
               ,
               Flames
               ,
               leaping
               Goats
               ,
               flying
               Dragons
               ,
               Beams
               ,
               Lances
               ,
               Javelins
               ,
               and
               other
               like
               names
               ,
               from
               the
               figure
               of
               their
               matter
               .
               Yet
               all
               these
               differences
               are
               chiefly
               taken
               from
               the
               magnitude
               ,
               figure
               ,
               colour
               ,
               time
               ,
               motion
               ,
               and
               place
               of
               these
               fires
               .
               Magnitude
               ,
               because
               some
               are
               large
               and
               spatious
               ,
               others
               very
               small
               .
               Their
               figure
               comes
               from
               chance
               ;
               their
               colour
               from
               the
               mixture
               ,
               rarity
               ,
               or
               density
               of
               the
               matter
               .
               Their
               time
               is
               chiefly
               the
               night
               ,
               being
               then
               most
               visible
               .
               Their
               place
               ,
               from
               the
               Heaven
               of
               the
               Moon
               to
               the
               centre
               of
               the
               Earth
               .
               Their
               motion
               according
               to
               the
               six
               differences
               of
               place
               ,
               and
               the
               situation
               of
               their
               subject
               :
               Hence
               they
               pursue
               those
               that
               fly
               them
               ,
               and
               on
               the
               contrary
               fly
               before
               those
               that
               pursue
               them
               ;
               whereupon
               the
               ignorant
               vulgar
               takes
               them
               for
               evil
               spirits
               ,
               because
               they
               drive
               and
               lead
               them
               into
               precipices
               and
               bogs
               ,
               which
               is
               from
               their
               following
               the
               unctuous
               matters
               which
               they
               exhale
               from
               those
               places
               ;
               whence
               also
               they
               commonly
               appear
               near
               places
               of
               execution
               ,
               and
               Church-yards
               .
            
          
           
             
               II.
               Of
               Eunuchs
               .
            
             
               Upon
               the
               Second
               Point
               't
               was
               said
               ,
               That
               the
               Canons
               make
               three
               sorts
               of
               Eunuchs
               ;
               the
               natural
               ,
               the
               factitious
               ,
               and
               the
               voluntary
               ;
               congruously
               to
               our
               Lords
               division
               in
               the
               Gospel
               ,
               that
               some
               are
               born
               ,
               others
               are
               made
               by
               men
               ,
               and
               others
               make
               themselves
               Eunuchs
               for
               the
               Kingdom
               of
               Heaven
               ;
               which
               is
               no
               more
               to
               be
               taken
               literally
               then
               the
               plucking
               out
               of
               the
               eyes
               ,
               or
               the
               cutting
               off
               of
               the
               hands
               when
               they
               offend
               us
               ;
               but
               mystically
               ,
               
               for
               those
               who
               voluntarily
               renounce
               the
               pleasures
               of
               the
               flesh
               .
               Their
               original
               is
               as
               ancient
               as
               the
               Law
               of
               Nations
               ,
               whereby
               the
               Conquerors
               giving
               law
               to
               the
               conquer'd
               chang'd
               the
               punishment
               of
               killing
               them
               into
               mutilation
               of
               some
               members
               ,
               and
               amongst
               the
               rest
               of
               these
               ,
               to
               make
               them
               more
               faithful
               and
               affectionate
               by
               depriving
               them
               of
               the
               means
               of
               getting
               children
               ,
               and
               more
               trusty
               in
               keeping
               of
               their
               goods
               and
               wives
               .
               Hence
               they
               have
               come
               to
               be
               so
               highly
               esteem'd
               ,
               that
               not
               only
               the
               Emperors
               of
               Constantinople
               ,
               the
               Kings
               of
               
                 Egypt
                 ,
                 Persia
              
               and
               Chaldea
               ,
               have
               entrusted
               them
               with
               the
               management
               of
               all
               their
               affairs
               ;
               but
               also
               ,
               in
               the
               Roman
               Empire
               ,
               an
               Eunuch
               Slave
               was
               valu'd
               at
               five
               times
               as
               much
               as
               another
               .
               Besides
               that
               their
               purity
               has
               qualifi'd
               them
               amongst
               the
               Heathen
               for
               Priests
               of
               their
               Deities
               ;
               amongst
               which
               the
               Goddesses
               Isis
               and
               Cybele
               admitted
               no
               other
               ,
               which
               possibly
               ,
               by
               antiphrasis
               ,
               were
               call'd
               Galli
               .
               Even
               in
               Christianity
               ,
               the
               Eunuch
               of
               the
               Queen
               Candace
               was
               the
               first
               Gentile
               call'd
               to
               the
               light
               of
               the
               Gospel
               ;
               the
               expressions
               whereof
               Origen
               understanding
               literally
               castrated
               himself
               ,
               by
               an
               example
               so
               singular
               that
               St.
               Jerome
               chose
               rather
               to
               admire
               ,
               then
               to
               blame
               the
               greatness
               of
               his
               courage
               .
            
             
               The
               Second
               said
               ,
               If
               it
               be
               true
               ,
               that
               good
               consists
               in
               the
               perfection
               of
               all
               parts
               ,
               and
               evil
               in
               their
               least
               defect
               ,
               the
               deficiency
               of
               those
               necessary
               to
               the
               conservation
               of
               the
               species
               is
               the
               greatest
               of
               all
               ,
               since
               it
               devests
               us
               of
               the
               noble
               quality
               and
               character
               of
               man
               ,
               which
               an
               Eunuch
               is
               no
               longer
               ,
               nor
               yet
               a
               Woman
               ,
               but
               something
               less
               then
               both
               .
               And
               as
               the
               propagation
               of
               men
               is
               an
               effect
               of
               the
               divine
               benediction
               at
               the
               beginning
               of
               the
               World
               ,
               so
               the
               barrenness
               and
               impotence
               of
               Eunuchs
               ,
               contrary
               to
               that
               fruitfulness
               ,
               is
               abhorr'd
               by
               all
               the
               world
               ,
               and
               was
               taken
               by
               the
               Jews
               for
               a
               curse
               .
               Moreover
               ,
               Nature
               which
               is
               the
               principle
               of
               motions
               and
               generations
               ,
               seems
               to
               disown
               those
               who
               want
               the
               parts
               requisite
               to
               this
               action
               .
               The
               Laws
               forbid
               them
               the
               priviledge
               of
               adoption
               ,
               and
               most
               Offices
               and
               Dignities
               .
               God
               himself
               ,
               in
               the
               old
               Law
               ,
               prohibited
               them
               entrance
               into
               his
               Church
               ;
               and
               in
               the
               New
               the
               Church
               forbids
               them
               the
               use
               of
               her
               Sacraments
               ,
               namely
               ,
               Orders
               and
               Marriage
               .
               Nor
               is
               it
               any
               wonder
               ,
               since
               every
               thing
               in
               nature
               is
               fruitful
               ,
               even
               accidents
               reproducing
               their
               species
               ,
               which
               are
               so
               many
               generations
               .
               Wherefore
               finding
               no
               place
               among
               natural
               things
               ,
               nor
               in
               the
               Categories
               ,
               it
               follows
               that
               they
               are
               monsters
               .
               The
               Emperor
               Adrian
               extended
               the
               penalty
               of
               the
               Law
               Cornelia
               against
               those
               who
               make
               Eunuchs
               ,
               or
               consent
               any
               way
               thereunto
               ,
               L.
               4.
               
               
                 S.
                 ad
                 .
                 L.
                 Corn.
              
               And
               before
               him
               the
               Pretors
               had
               introduc'd
               divers
               actions
               touching
               this
               matter
               ;
               as
               the
               action
               of
               Injuries
               ,
               of
               the
               Edict
               of
               the
               Aediles
               ,
               and
               of
               Quadruple
               in
               the
               Law
               ,
               27.
               
               
                 S.
                 ad
                 leg
                 .
                 Aquil.
              
               And
               ,
               lastly
               ,
               the
               Emperor
               Constantine
               expresly
               interdicted
               Castration
               in
               all
               the
               Empire
               ,
               under
               pain
               of
               life
               ,
               and
               others
               contain'd
               in
               two
               Laws
               ,
               
                 De
                 Eunuchis
              
               ,
               in
               the
               Code
               .
            
             
             
               The
               Third
               said
               ,
               That
               whether
               you
               consider
               Eunuchs
               in
               reference
               to
               the
               body
               or
               the
               mind
               ,
               they
               are
               happier
               then
               others
               .
               They
               are
               out
               of
               danger
               of
               being
               gouty
               and
               bald
               ,
               two
               maladies
               ,
               whereof
               the
               one
               extremely
               torments
               a
               man
               ,
               and
               the
               other
               dishonours
               him
               ;
               and
               it
               cures
               the
               most
               horrible
               of
               all
               maladies
               ,
               the
               Leprosie
               .
               On
               the
               other
               side
               ,
               it
               puts
               the
               same
               difference
               between
               the
               manners
               of
               men
               as
               it
               doth
               between
               untractable
               horses
               and
               others
               .
               Hence
               the
               Castrated
               are
               more
               pleasant
               company
               ;
               and
               to
               contribute
               thereunto
               Nature
               has
               afforded
               them
               the
               grace
               of
               a
               delicate
               voice
               all
               their
               lives
               ,
               which
               forsakes
               children
               as
               soon
               as
               they
               come
               to
               puberty
               :
               and
               being
               exempted
               from
               the
               diseases
               which
               the
               excess
               of
               Venery
               brings
               to
               others
               they
               are
               longer-liv'd
               ,
               and
               more
               easily
               bear
               the
               excess
               of
               wine
               .
               They
               are
               deliver'd
               from
               the
               cruel
               servitude
               of
               lust
               ,
               and
               all
               the
               other
               passions
               which
               attend
               it
               .
               And
               in
               recompence
               of
               those
               parts
               wherewith
               Asses
               and
               Mules
               are
               better
               provided
               then
               men
               ,
               they
               are
               early
               furnish'd
               with
               wisdom
               and
               continence
               ,
               which
               (
               as
               the
               example
               of
               Susanna's
               old
               Lovers
               shews
               )
               happens
               later
               to
               man
               then
               grey
               hairs
               .
               Moreover
               ,
               Eunuchs
               have
               a
               fit
               temper
               for
               goodness
               of
               wit
               ,
               which
               ,
               according
               to
               some
               ,
               occasion'd
               the
               Greek
               name
               Eunuch
               ,
               and
               not
               their
               charge
               of
               guarding
               the
               bed
               ,
               and
               observing
               the
               deportments
               of
               Wives
               ;
               whole
               subtilty
               and
               infidelity
               may
               delude
               their
               Husbands
               ,
               but
               could
               never
               deceive
               the
               vigilance
               of
               these
               Argusses
               ;
               who
               in
               this
               alone
               shew
               what
               they
               can
               do
               ,
               since
               they
               have
               the
               skill
               to
               govern
               that
               sex
               which
               is
               indisciplinable
               by
               all
               other
               .
            
          
        
         
           
             CONFERENCE
             C.
             
          
           
             
               I.
               Of
               the
               Green-Sickness
               .
               II.
               Of
               Hermaphrodites
               .
            
          
           
             
               I.
               Of
               the
               Green-sickness
               .
            
             
               AS
               women
               have
               commonly
               more
               defects
               in
               mind
               ,
               so
               their
               bodies
               are
               subject
               to
               more
               diseases
               then
               those
               of
               men
               ;
               amongst
               which
               this
               is
               call'd
               Love-sickness
               ,
               because
               it
               ordinarily
               happens
               to
               marriageable
               Virgins
               ,
               and
               the
               Green-sickness
               (
               by
               Hippocrates
               ,
               Chlorosis
               )
               from
               a
               colour
               between
               green
               and
               livid
               ,
               which
               it
               imprints
               upon
               the
               countenance
               .
               Yet
               ,
               besides
               this
               change
               of
               the
               natural
               colour
               ,
               which
               is
               red
               ,
               it
               hath
               divers
               other
               symptomes
               ,
               whereof
               the
               chief
               are
               a
               perverse
               appetite
               ,
               call'd
               Malacia
               or
               Pica
               ,
               Nauseousness
               ,
               Tension
               of
               the
               Hypochondres
               ,
               faintings
               and
               palpitations
               of
               the
               heart
               ,
               difficulty
               of
               breathing
               ,
               sadness
               ,
               fear
               ,
               languishing
               ,
               weakness
               ,
               and
               heaviness
               of
               all
               the
               members
               ,
               an
               oedematous
               humour
               ,
               or
               bloatiness
               of
               the
               feet
               and
               the
               whole
               face
               :
               of
               which
               accidents
               those
               of
               the
               alteration
               
               of
               colour
               being
               the
               most
               perceptible
               ,
               and
               the
               pathognomonical
               signes
               of
               this
               disease
               have
               with
               the
               vulgar
               given
               the
               denomination
               to
               it
               .
               This
               malady
               is
               not
               to
               be
               sleighted
               ,
               as
               people
               imagine
               ;
               being
               sometimes
               so
               violent
               ,
               that
               the
               peccant
               humours
               being
               carri'd
               to
               the
               head
               render
               the
               Maidens
               distracted
               and
               mad
               ;
               yea
               sometimes
               they
               dye
               suddenly
               of
               it
               ,
               the
               heart
               and
               its
               vital
               faculty
               being
               stifled
               and
               oppress'd
               by
               it
               .
               For
               this
               symptome
               hurts
               not
               only
               the
               functions
               of
               one
               part
               or
               faculty
               ,
               but
               invades
               the
               whole
               oeconomy
               ,
               causing
               an
               evil
               habit
               ,
               which
               degenerates
               into
               a
               Dropsie
               ;
               especially
               ,
               that
               which
               the
               Physitians
               call
               Leucophlegmatia
               or
               Anasarca
               ,
               when
               the
               flesh
               like
               a
               spunge
               imbibes
               and
               attracts
               all
               the
               aqueous
               and
               excrementitious
               humidities
               .
               The
               antecedent
               and
               prime
               cause
               of
               this
               malady
               is
               the
               suppression
               of
               the
               menstrual
               blood
               ;
               the
               conjunct
               and
               proximate
               is
               the
               collection
               of
               crude
               and
               vicious
               humours
               in
               all
               the
               parts
               of
               the
               body
               which
               they
               discolour
               .
               Now
               when
               the
               blood
               which
               serves
               in
               women
               for
               the
               principle
               of
               generation
               becomes
               burdensom
               to
               nature
               ,
               either
               by
               its
               quantity
               ,
               or
               its
               quality
               (
               which
               happens
               commonly
               at
               the
               age
               of
               puberty
               )
               she
               expells
               it
               by
               the
               vessels
               of
               the
               womb
               ;
               which
               if
               they
               be
               stop'd
               ,
               that
               blood
               mingled
               for
               the
               most
               part
               with
               many
               other
               excrementitious
               humours
               which
               it
               carries
               along
               with
               it
               ,
               as
               torrents
               do
               mud
               ,
               returns
               the
               same
               into
               the
               trunk
               of
               the
               hollow
               Vein
               ,
               from
               thence
               into
               the
               Liver
               ,
               Spleen
               ,
               Mesentery
               ,
               and
               other
               Entrails
               ,
               whose
               natural
               heat
               it
               impairs
               ,
               and
               hinders
               their
               natural
               functions
               ,
               as
               concoction
               and
               sanguification
               ,
               and
               so
               is
               the
               cause
               of
               the
               generating
               of
               crude
               humours
               ;
               which
               being
               carried
               into
               all
               the
               parts
               of
               the
               body
               ,
               are
               nevertheless
               assimilated
               and
               so
               change
               their
               natural
               colour
               .
               Of
               which
               causes
               which
               beget
               those
               obstructions
               in
               the
               Vessels
               of
               the
               Matrix
               ,
               the
               chief
               are
               ,
               a
               phlegmatick
               and
               viscous
               blood
               commonly
               produc'd
               by
               bad
               food
               ,
               as
               Lime
               ,
               Chalk
               ,
               Ashes
               ,
               Coals
               ,
               Vinegar
               ,
               Corn
               ,
               and
               Earth
               ,
               which
               young
               Girles
               purposely
               eat
               to
               procure
               that
               complexion
               ,
               out
               of
               a
               false
               perswasion
               that
               it
               makes
               them
               handsomer
               .
               Yet
               this
               malady
               may
               happen
               too
               from
               a
               natural
               conformation
               ,
               the
               smalness
               and
               closeness
               of
               the
               aforesaid
               Vessels
               ;
               whence
               the
               fat
               and
               phlegmatick
               (
               as
               the
               pale
               are
               )
               are
               more
               subject
               to
               it
               then
               the
               lean
               and
               brown
               .
            
             
               The
               Second
               said
               ,
               'T
               is
               an
               opinion
               so
               universally
               receiv'd
               that
               the
               Green-sickess
               comes
               from
               Love
               ,
               that
               those
               who
               fight
               under
               his
               Standards
               affect
               this
               colour
               ,
               as
               his
               liveries
               .
               But
               't
               is
               most
               appropriate
               to
               Maidens
               ,
               as
               if
               nature
               meant
               to
               write
               in
               their
               faces
               what
               they
               so
               artificially
               conceal
               ,
               and
               supply
               for
               their
               bashfulness
               by
               this
               dumb
               language
               .
               Whereunto
               their
               natural
               Constitution
               conduecs
               much
               ,
               being
               much
               colder
               then
               that
               of
               men
               ;
               which
               is
               the
               cause
               that
               they
               beget
               
               abundance
               of
               superfluous
               blood
               ,
               which
               easily
               corrupts
               ,
               either
               by
               the
               mixture
               of
               some
               humour
               ,
               or
               for
               want
               of
               free
               motion
               (
               like
               standing
               waters
               ,
               and
               inclos'd
               air
               )
               and
               infects
               the
               skin
               ,
               the
               universal
               Emunctory
               of
               all
               the
               parts
               ,
               but
               especially
               that
               of
               the
               face
               ,
               by
               reason
               of
               its
               thinness
               and
               softness
               .
               And
               as
               obstructions
               are
               the
               cause
               ,
               so
               opening
               things
               are
               the
               remedies
               of
               this
               malady
               ;
               as
               the
               filings
               of
               Steel
               prepar'd
               ,
               Sena
               ,
               Aloes
               ,
               Myrrhe
               ,
               Safron
               ,
               Cinamon
               ,
               roots
               of
               Bryony
               and
               Birth-worth
               ,
               Hysope
               ,
               wild
               Mecury
               ,
               the
               leaves
               and
               flowers
               of
               Marigold
               ,
               Broom
               flowers
               ,
               Capers
               ,
               &c.
               
            
             
               The
               Third
               said
               ,
               That
               the
               vulgar
               opinion
               ,
               that
               all
               Green-sickness
               is
               from
               Love
               ,
               is
               a
               vulgar
               errour
               .
               For
               though
               the
               Poet
               writes
               that
               every
               Lover
               is
               pale
               ,
               yet
               hatred
               causes
               paleness
               too
               ;
               and
               the
               consequence
               cannot
               be
               well
               made
               from
               a
               passion
               to
               a
               habit
               .
               Besides
               ,
               little
               Girles
               of
               seven
               and
               eight
               years
               old
               are
               troubled
               with
               this
               disease
               ,
               and
               you
               cannot
               think
               them
               capable
               of
               love
               ;
               no
               more
               then
               that
               't
               is
               through
               want
               of
               natural
               purgation
               in
               others
               after
               the
               age
               of
               puberty
               ;
               for
               women
               above
               fifty
               yeers
               old
               ,
               when
               that
               purgation
               ceases
               ,
               have
               something
               of
               this
               malady
               .
               Yea
               men
               too
               have
               some
               spices
               of
               it
               sometimes
               ;
               and
               yet
               the
               structure
               of
               their
               parts
               ,
               being
               wholly
               different
               from
               that
               of
               females
               ,
               allows
               not
               the
               assigning
               of
               the
               same
               cause
               in
               both
               .
               Yea
               did
               the
               common
               conceit
               hold
               good
               that
               those
               who
               have
               small
               vessels
               ,
               and
               (
               as
               such
               )
               capable
               of
               obstruction
               ,
               are
               most
               subject
               to
               it
               ;
               yet
               the
               contrary
               will
               follow
               to
               what
               is
               inferr'd
               to
               their
               prejudice
               .
               For
               they
               will
               be
               the
               less
               amorous
               ,
               because
               the
               lesser
               vessels
               have
               the
               lesser
               blood
               ,
               which
               is
               the
               material
               cause
               of
               Love
               ,
               to
               which
               we
               see
               sanguine
               complexions
               are
               most
               inclin'd
               .
            
          
           
             
               II.
               Of
               Hermaphrodites
               .
            
             
               Upon
               the
               second
               Point
               't
               was
               said
               ,
               That
               if
               Arguments
               taken
               from
               the
               name
               of
               the
               thing
               be
               of
               good
               augury
               ,
               Hermaphrodites
               must
               have
               great
               advantage
               from
               theirs
               ,
               as
               being
               compounded
               of
               the
               two
               most
               agreeable
               Deities
               of
               Antiquity
               ,
               Mercury
               or
               Hermes
               ,
               the
               Courtier
               of
               the
               Gods
               ,
               and
               Venus
               or
               Aphrodite
               ,
               the
               Goddess
               of
               Love
               ;
               to
               signifie
               the
               perfection
               of
               both
               sexes
               united
               in
               one
               subject
               .
               And
               though
               't
               is
               a
               fiction
               of
               the
               Poets
               that
               the
               Son
               begotten
               of
               the
               Adultery
               of
               Mercury
               and
               Venus
               was
               both
               male
               and
               female
               ;
               (
               as
               well
               as
               that
               of
               the
               Nymph
               Salmacis
               ,
               who
               embrac'd
               a
               young
               man
               who
               was
               bathing
               with
               her
               so
               closely
               that
               they
               became
               one
               body
               )
               yet
               we
               see
               in
               Nature
               some
               truth
               under
               the
               veil
               of
               these
               Fables
               .
               For
               the
               greatest
               part
               of
               insects
               and
               many
               perfect
               animals
               have
               the
               use
               of
               either
               sex
               .
               As
               the
               Hyaena
               ,
               by
               the
               report
               of
               Appian
               ,
               one
               year
               do's
               the
               office
               of
               a
               male
               ,
               and
               the
               next
               of
               a
               female
               ;
               as
               the
               Serpent
               also
               doth
               ,
               by
               the
               testimony
               of
               Aelian
               ;
               and
               as
               Aristotle
               saith
               ,
               the
               Fish
               nam'd
               Trochus
               ;
               and
               't
               is
               commonly
               said
               that
               the
               Hare
               impregnates
               it self
               .
               Pliny
               mentions
               some
               Nations
               who
               are
               born
               
               Hermaphrodites
               ,
               having
               the
               right
               breast
               of
               a
               Man
               ,
               and
               the
               left
               of
               a
               Woman
               .
               Plato
               saith
               ,
               that
               Mankind
               began
               by
               Hermaphrodites
               ,
               our
               first
               Parents
               being
               both
               Male
               and
               Female
               ,
               and
               that
               having
               then
               nothing
               to
               desire
               out
               of
               themselves
               ,
               the
               Gods
               became
               jealous
               of
               them
               ,
               and
               divided
               them
               into
               two
               ;
               which
               is
               the
               reason
               that
               they
               seek
               their
               first
               union
               so
               passionately
               ,
               and
               that
               the
               sacred
               tye
               of
               Marriage
               was
               first
               instituted
               .
               All
               which
               Plato
               undoubtedly
               learn'd
               out
               of
               Genesis
               ;
               For
               he
               had
               read
               where
               't
               is
               said
               ,
               (
               before
               Eves
               formation
               ,
               or
               separation
               from
               Adam
               is
               mention'd
               )
               
                 That
                 God
                 created
                 Man
                 ,
                 and
                 that
                 he
                 created
                 Male
                 and
                 Female
                 .
              
            
             
               The
               Second
               said
               ,
               That
               Natural
               Reason
               admits
               not
               Hermaphrodites
               ;
               for
               we
               consider
               not
               those
               who
               have
               onely
               the
               appearances
               of
               genital
               parts
               which
               Nature
               may
               give
               them
               ,
               as
               to
               Monsters
               two
               Heads
               ,
               four
               Arms
               ,
               and
               so
               of
               the
               other
               parts
               ,
               through
               the
               copiousness
               of
               matter
               ;
               but
               those
               who
               have
               the
               use
               and
               perfection
               of
               the
               same
               ,
               which
               consists
               in
               Generation
               .
               For
               Nature
               having
               never
               put
               into
               the
               same
               subject
               an
               internal
               and
               radical
               principal
               of
               two
               contrary
               desires
               ,
               as
               that
               of
               Man
               is
               to
               that
               of
               Woman
               ,
               (
               the
               one
               consisting
               in
               action
               ,
               the
               other
               in
               passion
               ;
               the
               one
               in
               giving
               ,
               the
               other
               in
               receiving
               )
               they
               cannot
               belong
               to
               one
               single
               individual
               ;
               which
               should
               also
               be
               both
               Agent
               and
               Patient
               ,
               contrary
               to
               the
               common
               Axiom
               founded
               upon
               the
               first
               Principle
               ,
               that
               a
               thing
               cannot
               be
               and
               
                 not
                 be
              
               at
               the
               same
               time
               .
               Moreover
               ,
               the
               qualities
               of
               the
               Genitures
               being
               contrary
               ,
               that
               of
               the
               Woman
               cold
               and
               moist
               ,
               and
               that
               of
               the
               Man
               hot
               and
               dry
               ,
               they
               cannot
               meet
               in
               the
               same
               subject
               in
               so
               excellent
               a
               degree
               as
               is
               requir'd
               to
               generation
               .
               For
               the
               strength
               divided
               is
               never
               so
               vigorous
               as
               united
               ,
               especially
               when
               its
               subjects
               are
               different
               .
               No
               Hermaphrodites
               ever
               us'd
               both
               sexes
               perfectly
               ,
               but
               at
               least
               one
               of
               them
               weakly
               and
               abusively
               ;
               and
               consequently
               ,
               they
               are
               justly
               punish'd
               by
               the
               Laws
               .
               For
               were
               both
               parts
               equally
               fit
               for
               Generation
               ,
               't
               were
               contrary
               to
               policy
               to
               hinder
               them
               from
               using
               the
               same
               ,
               propagations
               being
               the
               chief
               Nerves
               of
               a
               State.
               But
               these
               people
               are
               oblig'd
               to
               make
               choice
               of
               one
               Sex
               ,
               that
               by
               this
               election
               it
               may
               be
               konwn
               which
               they
               exercise
               best
               ,
               and
               may
               be
               prohibited
               the
               abuse
               of
               the
               other
               .
            
             
               The
               Third
               said
               ,
               There
               's
               nothing
               in
               Nature
               so
               disunited
               ,
               but
               is
               rejoyn'd
               by
               some
               medium
               .
               As
               there
               are
               Spirits
               apart
               ,
               and
               Bodies
               apart
               ,
               so
               there
               are
               animated
               Bodies
               consisting
               of
               both
               .
               Amongst
               beasts
               ,
               Leopards
               ,
               Mules
               ,
               Doggs
               ,
               and
               many
               others
               ,
               partake
               of
               two
               different
               Natures
               ;
               the
               Bat
               is
               between
               a
               beast
               and
               a
               bird
               ,
               as
               Frogs
               ,
               Ducks
               ,
               and
               other
               amphibious
               creatures
               ,
               partly
               Fish
               ,
               and
               partly
               Terrestial
               Animals
               .
               The
               Bonaretz
               is
               a
               plant
               and
               an
               animal
               ;
               the
               Mushrome
               is
               between
               earth
               and
               a
               plant
               .
               So
               since
               there
               is
               Man
               and
               Woman
               ,
               there
               may
               also
               be
               some
               nature
               containing
               both
               .
               As
               to
               the
               cause
               of
               them
               ,
               besides
               nature's
               general
               
               inclination
               to
               reunite
               different
               things
               ,
               it
               seems
               that
               the
               same
               which
               produces
               monsters
               produces
               also
               Hermaprodites
               ,
               especially
               when
               the
               matter
               is
               more
               then
               needs
               a
               single
               Man
               or
               Woman
               ,
               and
               too
               little
               for
               two
               .
               Nature
               herein
               imitating
               a
               Founder
               ,
               who
               casting
               his
               metal
               in
               a
               mould
               ,
               if
               there
               be
               any
               over-plus
               ,
               it
               sticks
               to
               the
               Piece
               which
               he
               intended
               to
               form
               .
               Unless
               you
               had
               rather
               say
               ,
               that
               if
               both
               the
               seeds
               be
               of
               equal
               power
               ,
               and
               neither
               predominant
               over
               the
               other
               ,
               the
               Formative
               Virtue
               then
               produces
               both
               sexes
               ,
               which
               it
               would
               have
               distinguish'd
               into
               two
               Twins
               ,
               had
               there
               been
               matter
               sufficient
               for
               two
               Twins
               .
               Whereunto
               also
               the
               Imagination
               of
               the
               Mother
               may
               also
               contribute
               .
               For
               since
               some
               have
               been
               born
               with
               Virilities
               sticking
               at
               the
               end
               of
               their
               Nose
               ,
               and
               other
               places
               of
               the
               Countenance
               ,
               Nature
               seems
               less
               extravagant
               when
               she
               places
               them
               in
               their
               true
               situation
               ;
               there
               being
               no
               likelyhood
               ,
               in
               the
               Astrologers
               account
               ,
               that
               the
               conjunction
               of
               Mercury
               and
               Venus
               in
               the
               eight
               house
               (
               which
               they
               assign
               to
               births
               )
               is
               the
               cause
               hereof
               .
            
             
               The
               Fourth
               said
               ,
               That
               Hermaphrodites
               being
               of
               those
               rare
               and
               extraordinary
               effects
               ,
               which
               fall
               no
               more
               under
               Law
               then
               under
               Reason
               ,
               't
               is
               very
               difficult
               to
               assign
               the
               true
               natural
               causes
               of
               them
               .
               Yea
               ,
               if
               there
               be
               nothing
               less
               known
               then
               forms
               ,
               and
               their
               original
               ,
               even
               when
               Nature
               acts
               regularly
               ,
               we
               cannot
               but
               be
               more
               at
               a
               loss
               in
               the
               combinations
               of
               forms
               and
               species
               ,
               and
               coupling
               of
               sexes
               ,
               which
               are
               deviations
               from
               the
               rule
               of
               Nature
               .
               Hermaphrodites
               ,
               who
               have
               both
               sexes
               ,
               are
               of
               four
               sorts
               ;
               for
               they
               have
               Virilities
               in
               the
               ordinary
               place
               ,
               and
               muliebrities
               either
               in
               the
               perinaeum
               ,
               or
               the
               scrotum
               ;
               or
               else
               the
               feminine
               parts
               being
               in
               their
               right
               place
               ,
               the
               masculine
               appear
               above
               them
               ,
               as
               is
               seen
               many
               times
               in
               Goats
               ;
               or
               lastly
               ,
               the
               Virilities
               lying
               hid
               in
               the
               middle
               of
               the
               other
               ,
               at
               length
               come
               forth
               ,
               as
               ha's
               hapned
               to
               many
               Girls
               and
               Women
               turn'd
               into
               Men
               ;
               as
               to
               
                 Marie
                 Germain
              
               ,
               by
               the
               relation
               of
               Montagne
               ;
               to
               Arescon
               ,
               a
               Native
               of
               Argos
               ,
               who
               was
               sirnam'd
               Arescusa
               ,
               according
               to
               Martianus
               .
               And
               Hippocrates
               affirms
               ,
               in
               6.
               
               Epid.
               that
               a
               Woman
               nam'd
               Phaetusa
               ,
               who
               after
               she
               had
               had
               Children
               by
               her
               Husband
               Pytheus
               the
               Abderite
               ,
               this
               her
               Husband
               being
               long
               absent
               from
               her
               ,
               she
               came
               to
               have
               a
               beard
               ,
               and
               the
               other
               badges
               of
               virility
               .
               The
               same
               he
               also
               testifies
               to
               have
               hapned
               to
               Namysia
               ,
               the
               wife
               of
               Gorippus
               ,
               in
               the
               Isle
               of
               Thasus
               .
               Of
               which
               effects
               we
               shall
               easily
               find
               the
               reason
               ,
               if
               we
               say
               ,
               with
               Galen
               ,
               that
               Woman
               is
               an
               imperfect
               Animal
               ,
               and
               a
               fragment
               of
               Mankind
               ;
               and
               so
               't
               will
               be
               no
               wonder
               to
               see
               a
               Woman
               become
               a
               Man
               ,
               then
               to
               see
               all
               other
               things
               acquire
               the
               perfection
               due
               to
               their
               Nature
               ,
               which
               they
               ought
               to
               attain
               ,
               lest
               their
               inclination
               thereunto
               be
               in
               vain
               .
               Moreover
               ,
               't
               is
               certain
               ,
               that
               a
               Woman
               desires
               a
               Man
               ,
               as
               Matter
               doth
               Form
               ;
               Power
               ,
               Act
               ;
               Imperfection
               ,
               Perfection
               ;
               Deformity
               ,
               Beauty
               ;
               in
               a
               word
               ,
               the
               Female
               the
               Male
               ;
               Nature
               affording
               us
               many
               examples
               of
               these
               changes
               of
               sexes
               ,
               and
               metamorphoses
               .
               
               So
               Metals
               and
               Elements
               are
               turn'd
               one
               into
               another
               ;
               Wheat
               into
               Cockle
               ;
               Rye
               into
               Wheat
               ;
               Barley
               into
               Oats
               ;
               Origanum
               into
               Wild
               Thyme
               ;
               Sisymbrium
               into
               Mint
               .
               Which
               caus'd
               Anaxagoras
               to
               say
               ,
               That
               every
               thing
               is
               in
               every
               thing
               .
               According
               to
               which
               principle
               ,
               the
               Male
               is
               actually
               in
               his
               Female
               ;
               and
               Hermaphrodites
               are
               no
               more
               ,
               saving
               't
               is
               more
               conspicuous
               .
               So
               that
               the
               Ancients
               left
               us
               some
               truths
               under
               the
               figures
               of
               a
               god
               Lunus
               and
               the
               Moon
               ,
               and
               of
               a
               bearded
               Venus
               ,
               to
               whom
               the
               Dames
               of
               Athens
               sacrific'd
               in
               mens
               clothes
               .
            
             
               The
               Fifth
               said
               ,
               That
               the
               transmutation
               of
               sexes
               is
               impossible
               by
               reason
               of
               the
               diversity
               of
               the
               Genitories
               in
               Men
               and
               Women
               ,
               which
               is
               greater
               then
               is
               here
               fit
               to
               be
               display'd
               .
               But
               those
               Maidens
               who
               have
               been
               thought
               to
               change
               their
               Sex
               ,
               were
               Hermaphrodites
               ,
               who
               retain'd
               the
               marks
               of
               the
               Feminine
               sex
               onely
               till
               a
               certain
               age
               ,
               as
               that
               of
               Puberty
               ,
               when
               the
               increased
               heat
               driving
               the
               Virilities
               forth
               did
               the
               same
               thing
               as
               it
               doth
               in
               Children
               ,
               whom
               it
               enables
               to
               speak
               at
               a
               certain
               age
               .
               Unless
               you
               will
               say
               ,
               that
               the
               Clitoris
               caus'd
               the
               mistake
               by
               its
               resemblance
               ;
               as
               it
               happens
               in
               that
               symptome
               call'd
               by
               
                 Aegineta
                 ,
                 Cereosis
              
               ,
               or
               Cauda
               ,
               which
               makes
               Tribades
               pass
               for
               Hermaprodites
               .
               The
               change
               of
               Men
               into
               Women
               ,
               (
               not
               like
               that
               of
               Nero
               ,
               and
               Sardanapalus
               )
               but
               of
               Tiresias
               mention'd
               by
               the
               Poets
               ,
               is
               more
               impossible
               ;
               unlesse
               they
               suppos'd
               that
               some
               causes
               destroying
               the
               heat
               of
               the
               Genital
               parts
               ,
               and
               weakning
               the
               strength
               ,
               the
               Virilities
               came
               to
               wither
               and
               retire
               inwards
               ,
               as
               the
               Umbilical
               vessels
               do
               after
               the
               faetus
               is
               born
               ;
               and
               that
               Nature
               conform'd
               to
               the
               cold
               temper
               superven'd
               in
               the
               whole
               body
               .
            
          
        
      
       
         FINIS
         .
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A70920-e2960
           
             Ludus
             Literarius
             .
             Ludi-Magistri
             .
          
           
             Nihil
             est
             ex
             omni
             parte
             beatum
             .
          
           
             Jupiter
             est
             quodcunque
             vides
             ,
             quodcunque
             movetur
             ,
             Lucan
             .
          
           
             Id
             quod
             inserius
             est
             sicut
             illud
             quod
             est
             superius
             .
          
           
             You
             may
             see
             the
             figure
             of
             these
             Parhelij
             in
             Des
             Cartes
             Meteors
             .
          
           
             
               Splen
               ridere
               facit
            
             .
             —
          
           
             Mundus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quasi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ornatus
             .
          
           
             Eclesiasticus
             .
          
           
             Sign
             .
             Weeping
             .
          
           
             Oderint
             dum
             mutuant
             .
          
        
         
           Notes for div A70920-e39530
           
             *
             Guy
             ,
             fig.
             Misletoe
             .